"I give thtfi Books
fpr. live, foundoig if a. Cfflfagei&tfifeCafoityV

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

THE BIBLE
AND CHRISTIAN LIFE

THE BIBLE
AND CHRISTIAN LIFE

WALTER LOCK, D.D.
warden of keble college
dean Ireland's professor of exegesis in the university of oxford
examining chaplain to the archbishop of york

METHUEN & CO.
36 ESSEX STREET W.C.

AMICO MEO
FREDERICO ARTURO CLARKE
QUI LICET IPSE SECANDI MINIME EXSORS
NONNISI VICE COTIS FUNGITUR
HUNC LIBELLUM
QUI EO SUADENTE IN LUCEM EDITUR
GRATUS DEDICO

CONTENTS
Preface

PAGE ix

(A) Thoughts on Inspiration—
i. Moses and Hammurabi . . . i
2. The Sources of the Prologue of St John's Gospel 20
3. The Old Testament an Essential Part of the
Revelation of God . . .41
(B) Thoughts on the Study of the New
Testament —
1. Presuppositions of the Study . . 69
2. The Christology of the Earlier Chapters of the
Acts of the Apostles . . . .97
3. The Epistles . . . . 114
4. St Paul's Greater Epistles . .127
(C) Thoughts on the Bible and Gentile
Religion —
1. Balaam ...... 141
2. The Sheep and the Goats . . .162

viii CONTENTS
(D) Thoughts on the Christian Life- page
i. The Practical Use of the Bible . • 179
2. Joseph : A Study in Genesis . I91
3. Self-Confidence . . • .202
4. The Recovery of Self- Respect . . 215
5. True Wisdom : A Study in St James . 226
6. Discipleship : A Study in the Acts . 238
7, Mutual Criticism .... 249
8. The Joy and Sorrow of Life . . 264
9. The Evil One . ... 274
10. The Church the Home of Grace and Love . 285
11. The Eucharistic Offering . . . v 298
12. The Blessed Dead . . . 309

PREFACE
THE publication of this volume is due to two
causes or, more exactly, to two requests ;
the one a request that I would republish some
papers connected with the study of the Bible
which have already appeared in various magazines,
the other a request that I would publish some of
my college sermons. The result of these two
converging causes must necessarily be somewhat
of a medley, and yet I trust that there will
reveal itself an unifying principle which under
lies the whole, the principle that, to those who
are prepared to welcome the methods and con
clusions of modern criticism, the Bible still bears
conclusive proofs of its Inspiration and still
remains a sure guide for life.
" Every Scripture inspired by God is also pro
fitable," so writes St Paul, assuming in his readers
a belief in the inspiration and drawing a practical
inference from it : but to us who have to defend
the belief in inspiration the fact that Scripture is
profitable becomes one of the chief bases of the
inference that it is inspired. We find it profitable
ourselves ; its words inspire us with new power for
doing our duty ; they re-invigorate us in moments

x PREFACE
of despondency and of sorrow ; they illuminate
and unify our studies : but our own subjective
feeling is not the only witness on which we rely :
the whole Christian Church felt it to be inspiring
when it fixed the Canon in the early centuries :
it has felt it to be inspiring in all subsequent
centuries, and shown its feeling by the care with
which it has preserved and translated and re
translated and commented upon its every word
in its earnest desire to pierce through to the
inner meaning : it has proved inspiring not only
to the most saintly of the saints, but to masses of
men of all nations and of all times : it is felt still
by those who have studied the sacred Books
of other religions that in a sense deeper than any
of them it is inspiring. " Inspiring and therefore
inspired " — that is not indeed the whole truth —
" Inspired and therefore inspiring " is truer in the
deepest explanation of reality. As in the sphere
of existence, the order of reality is " sum, ergo
cogito," yet in the order of demonstration to
others, or to ourselves if we doubt our own
existence, it is " cogito, ergo sum " ; so in the
sphere of literature, while the fact of being in
spired gives the capacity to inspire, yet " profitable
and therefore inspired by God " is the order of
proof to those who doubt.
But it is important to realise that the strongest
proofs of Inspiration are to be sought for in the
whole rather than in the parts, in the great
principles of life and truth revealed in it rather

PREFACE xi
than in anything that is verbal and minute ; it
is not only " every Scripture " but even more
" Scripture as a whole " that is inspired of God.
One or two analogies will make my meaning
clear. This principle is true in our feelings
towards individual men. It is given to us,
perhaps once in a lifetime, to know someone who
seems to us so different from other men that we
are prepared to place him (or her) in a class
alone : we are almost prepared to call such an
one inspired. His whole being seems to be
moulded by the Spirit of God : he lives here as
though already seeing the invisible ; he is never
betrayed into irritation, never ruffled by selfish
aims, never lowered by unworthy motives ; each
daily duty is accepted with gladness, each difficulty
is faced with cheerful courage, every utterance is
the expression of love and of wisdom ; he is the
salt of the society in which he moves : he is for
us " a man of God." Yet if we were asked to
define exactly why we feel the presence of the
Spirit of God in him, we should find it difficult
to answer. It would not be simply because he
had performed some striking act of self-sacrifice,
nor simply because he had said some word that
had come home to our hearts as a message from
God. The secret lies behind speech and behind
action ; it is to be found more surely in the
symmetry of the whole life, in its entire coherence
and consistency, in the sense of harmony and
proportion which it conveys, in the even growth

xii PREFACE
in which the days are "bound each to each by
natural piety," in that "sanity" which is the
mark of true saintliness as well as of true genius : 1
and yet we should doubtless be able to point to
particular acts of nobility which had revealed the
internal spirit and to quote particular words which
had changed for us the whole current of our
thoughts or of our lives, and acts and words alike
would only be felt in their full significance when
we knew the secret of the underlying spirit.
Exactly the same is true of a great poet. If
we want to feel the full force of the inspiration of
Shakspere, we shall not find it in the noblest
speech or in his most exquisite song : we shall not
find it in any one, even in the greatest, play. It
is not until we have felt the full pathos of the
sight revealed in tragedy after tragedy of great
natures ruined by some fault, of ends rough-hewn
by man but shaped by some divinity ; not until
we have combined with this effect the rich sense
of merriment and humour that bubbles over in
comedy after comedy, and the great movements
of national life in the histories ; not until we face
with him " the inexplicable fact or the no less in
explicable appearance of a world travailing for
perfection but bringing to birth, together with
glorious good, an evil which it is able to overcome
only by self-torture and self- waste," 2 that we know
1 Cf. The Bishop of Oxford : ' ' Studies in the Christian Character. "
Sermon v.
"Professor A. C. Bradley: "Shakespearean Tragedy," p. 30.

PREFACE xiii
how fully he had entered into alike the glamour
and the mystery of life, alike its magic and its
gloom, how deeply he had read the secrets of the
spirit of man and had been inspired to describe
them. Then it is that we can go back to each
single play and estimate more exactly its own
meaning and its contribution to the whole effect ;
then it is that we come to single passages, such
as the speech of Portia in the Merchant of Venice,
and feel that language at times rises almost to the
level of the highest thought, and find in them
something akin to verbal inspiration.
This standard of judgment must be applied in
fuller measure to the Bible, for in it we are
brought face to face not only with one man, even
though He be "the Son of Man," but with the
lives of " many prophets and righteous men " ; we
deal not with the writings of one author but of
many ; nay, more than this, with the literature of
a whole nation inspired for a particular task in the
education of the world. Over and above the
special message of Isaiah or St John, there is the
fact that each is but one link in the same chain ;
there are the tendencies of thought which have
produced both Isaiah and St John ; there is the
coherent system, the developing morality, the
gradual unveiling of God's nature and work,
which begin in Genesis and end only with the
final Apocalypse. The movement can be traced
both in the revelation of God and in the descrip
tion of human nature : on the one side there is

xiv PREFACE
the gradual emergence of monotheism, the separa
tion of Jehovah from the deities of the surrounding
nations, the moralizing of His religion, the spirit
ualizing of His work, the exaltation of character
above success, of the humble spirit above the
proud conqueror, of mercy above justice, until we
reach the unsurpassed and unsurpassable revela
tions in which the whole process culminates, that
God is Spirit, God is Light, God is Love. On
the other hand how courageous is the facing of all
the facts of human life : in no literature is the
sense of sin stronger, the cry of penitence more
acute, yet nowhere is there a higher sense of man's
possibilities, of the capacities of human nature,
made only a little lower than God, crowned with
glory and honour, holding loyally to God in face
of suffering and persecution : Noah, Daniel and
Job pass before us, righteous men winning bless
ings for their family, for their nation, for their
friends, by their righteousness, until at last " the
Word became flesh," the perfect ideal was seen and
salvation was made possible for the whole world
by His atoning Life and Death.
The whole history of humanity is in the Bible
seen " in God " ; the literature is linked together
under the influence of a Spirit which seems to be
able to tell alike the secrets of God and the
secrets of man, and through this thread permeat
ing the whole, the library has the unity of a
book, the " bibliotheca " has become a " biblia,"
and it is this unity, this proportion, this com-

PREFACE xv
bination of varying details spread over centuries
with a unity of effect, this growth of stage after
stage in " natural piety" that is the truest sign of
the presence of a Divine Spirit. It is only when
we have thrown our minds honestly open to the
influence of this great movement that we are in a
condition to judge for or against the reality of
Inspiration : when we have once so done, then
we come back to each several book, valuing it
for the truth which it contains, but valuing it also
because it is a link in a chain, and acquiring a
truer norm for estimating its relative value by
the place which it occupies in that chain.
We look then most surely for the second trace
of inspiration in the general spirit and teaching of
each separate book rather than in particular
passages or verses of the book. I have tried to
draw out the teaching of a few of the books
in the sermons contained in this volume ; it is
however worth while to apply the principle more
in detail here, and I will confine myself for this
purpose to the New Testament.
Now, the great underlying truth of the whole
of that part of the Bible is the thought of the
drawing together of the Divine and Human
Natures in the Incarnation. " The Word became
flesh" that we might "become partakers of the
Divine nature." This truth implied a full revela
tion of the fatherhood of God, or, to put that
doctrine in an equally suggestive form, a full
revelation of the sonship of man, the sonship of

xvi PREFACE
all the children of God who are scattered through
out the world, and, as a corollary of this truth,
an assertion of the universal brotherhood of man.
To this great theme each division of the New Testa
ment gives its own contribution. In the Gospels
and the Acts we see the " historical foundation " *¦
of this great truth : in the former we see our
Lord living the life of ideal sonship, wielding the
Father's power with all the sense of a Divine
mission, and forming a Kingdom which is to
subsist when He is taken from them, and in which
all are to be as brethren ; in the latter we see
the obstacles to the full recognition of sonship
and of brotherhood gradually surmounted by the
Apostles. In the Epistles, especially in St Paul,
the " logical construction " of the new life is
raised, and the principle of man's true sonship
and brotherhood asserted against the prejudices
and perplexities of Jewish and Gentile thought :
while the Apocalypse shows us " the spiritual
completion," in which the seer writing in the very
centre of persecution, has yet faith to anticipate
the ultimate triumph of good over ill.
We may carry the point into fuller detail still.
In the Gospel according to St Matthew, we see
how this message of God appearing in human form
to save his people from their sins comes as the ful
filment of all Jewish hopes, and how the standard
of the perfection of the Father is placed before men
who have to prove themselves His true sons : in
1 Westcott. " Introduction to the Study of the Gospels," p. 34.

PREFACE xvii
St Mark the work of sonship is exhibited in the
power of active beneficence and conquest of evil :
in St Luke in tenderness and graciousness to
sinners of every class : in St John the Son is
seen in the full confidence of a conscious Sonship,
absolutely at one with the Father, having life
derived and yet inherent in Himself, charged
with a Divine Mission to all the children of God
scattered throughout the world. The Acts show
how, by the teaching of the facts of history, all
narrowing obstacles are broken down and the
Apostles realise how all races of mankind are to
be brought within the new brotherhood. In the
Epistle to the Romans the sense of sonship is
shown to be needed by the whole world, and to
be attained by the power of the Spirit, the Spirit
of the Son of God, which makes all men to be
children of God and able to cry " Abba, Father '' :
in i Corinthians all that destroys unity within a
local church is beaten down, and the members of
the local church are taught their need of com
munity of sympathy and of tradition with the
churches throughout the world ; love is placed
above knowledge, the duty of edifying others
above the assertion of our own rights; all Gentile
tendencies to party spirit and division are con
quered by the sense of membership in the one
body : 2 Corinthians shows us the working of St
Paul's own heart as he passionately pleads for a
true ideal of sonship both against Jewish standards
of legal obligation and Gentile immorality ; God is

xviii PREFACE
to be a Father unto them all; Corinthian men
and Corinthian women can be his sons and
daughters. Galatians emphasizes even more
directly the contrast between the grown-up son-
ship of Christians and the bondage or childhood
of the Jewish worshipper, and it contains the
strongest assertion in the whole book that all are
one in Christ Jesus. In Ephesians the ideal
Church embraces Jew and Gentile alike ; it
reflects the unity in variety of the Godhead
itself: and the family is organised as the nursery
in which the principles of love and subordination
are trained. Philippians tells us of the con
descension of the True Son, not asserting His own
rights but laying them aside to help others, as an
example to His followers : Colossians dwells on
the dignity of the Son in His essential relation to
the Father : I and 2 Thessalonians on the attitude
of the Christian brotherhood in expectation of the
return of the Son from heaven : I Timothy lays
down the necessary conditions of high moral
character and of an ordered ministry which are to
enable Christians to behave rightly, to regulate
their intercourse with one another aright, in the
household of God, when that household is settled
in the heart of a rich commercial pagan city :
Titus applies the same principles to congregations
scattered in wild country districts : 2 Timothy
shows us the spiritual father, when face to face
with death, strengthening his beloved son, to be
strong to face the perils of coming days. The

PREFACE xix
Epistle to the Hebrews describes the True Son
both in his relation to His Father, and in His
link with His many brethren : we see the Son in
worship, in the power of approach to the Father
which true sonship gives : we see the Son in
priestliness, in that power of bringing blessings to
others which is won by sympathy and by suffering.
St James dwells on the completeness of the
Christian character, in which profession is tested
by performance, in which no distinctions of rich
and poor are to interfere with worship, which
condemns wars and fightings, and demands justice
for the labourer, which does the Father's work in
visiting the fatherless, i St Peter shows how
the unfeigned love of the brethren should grow
stronger in the time of persecution, that the
heathen world may be won by their example :
2 St Peter the need of constant growth from
virtue to virtue, till love of the brethren merges
into a love that knows no limits, that we may be
ready to face the coming of the Lord : St Jude
the need of keeping the Christian love-feasts free
from any teachers or teaching that would lower
morality : the Epistles of St John tell of the joy
that comes from love, and of the essential bond
between the love of God and the love of the
brethren ; while the Apocalypse anticipates the
ultimate casting out of all evil : in the heavenly
Jerusalem the one hundred and forty four thousand
of the tribes of Israel stand side by side with, or
perhaps are to be identified with, the great multi-

xx PREFACE
tude which no man can number of all nations
and kindreds and people and tongues and join
in a common worship.
It is when we have grasped the great lines of
truth that run through the whole Bible and the
central teaching of each particular book, that we
come rightly to look for inspiration in particular
verses. Without such guidance any text may
mislead us into serious error of thought or failure
in action ; but with such guidance the message
of the individual passage comes with its fullest
force and most complete conviction. For the
perfect expression of a thought adds to the
thought itself. A friendly Jewish critic, Mr C. G.
Montefiore, sees in this power of expression one
of the chief grounds on which Christians may
claim genius and originality for the Synoptic
teaching. " For," he adds, " a thought is not
merely great and new by its substance, but also
by its form. Not merely what is said, but how
it is said, gives to a particular teaching its vast
stimulus for good, its illumination and haunting
power.'*1 No less interesting is the analogy to
the writings of the Bible suggested by Mr Pater's
description of Plato's style. " The thoughts of
Plato, like the language he has to use, are
covered with the traces of previous labour and
have had their earlier proprietors. ... It is
hardly an exaggeration to say that in Plato, in
spite of his wonderful savour of literary freshness,
1 Hibbert Journal, July 1905, p. 659.

PREFACE xxi
there is nothing absolutely new ; or rather, as in
many other very original products of human
genius, the seemingly new is old also, a palimpsest,
a tapestry of which the actual threads have served
before, or like the animal frame itself, every
particle of which has already lived and died many
times over. Nothing but the life-giving principle
of cohesion is new ; the new perspective, the
resultant complexion, the expressiveness which
familiar thoughts attain by novel juxtaposition.
In other words the form is new. But then, in the
creation of philosophical literature, as in all other
products of art, form, in the full signification of
that word, is everything." * In this sense we
find verbal inspiration in particular passages or
verses of the Bible ; it will vary in degree with
the writer, it may vary even in different parts of
the same author ; but there are passages such as
the prologue of St John, the hymn of love in
I Cor. xiii., the description of wisdom in St
James, in which language has risen to the level
of the highest thought, in which therefore we
would not wish to see a word or the very position
of a word altered : more than that, there are
single verses from all parts of the Bible which
have been like the angels of God, " ministering
spirits, sent forth to minister for them who shall
be heirs of salvation." " As thy days, so shall
thy strength be," " Underneath are the everlasting
arms," " I know that my Redeemer liveth," " It
1 "Plato and Platonism,'' p. 3,

xxii PREFACE
is I, be not afraid," " Nevertheless not My will but
Thine be done," " Come unto me, all ye that
are weary and heavy laden," " Whosoever cometh
unto me, I will in no wise cast out" — these and
a thousand others, if we could only see them as
God sees them, that is to say, with their effects
in history made visible, would shine irradiated
with the glory of lives saved and souls converted,
of duties done and sufferings patiently endured, of
the dying embers of faith and hope and love
rekindled into a brighter flame. Indeed it would
be probably true to say that the sense of the
inspiration of Scripture had been carried home
to hearts more often by individual texts, divorced
at times from their context and even from their
original meaning, than it has from a conscious
understanding of the greater principles of the
whole Scripture; but we should have to put into
the other side of the scale the evidence of per
versions of Scripture for selfish ends, of false
policies initiated on the strength of false analogies
from Jewish history, and of hearts made sad by
individual texts which the whole of the Scripture's
teaching would not have made sad ; and these
individual texts have their power of blessing,
because they are not really isolated, but because
there is known to lie behind them the great con
tinuous revelation of God's love to man, and
because a permanent witness to the central truths
of that revelation has been conveyed down the
ages by a living Church.

PREFACE xxiii
In spite of the special character which is here
claimed for the Inspiration of the Bible, I have
not hesitated to draw illustrations from lower
levels of inspiration, especially from that of the
poets : for these are the surest steps by which we
can mount to an understanding of the highest
level. There is even a real analogy between the
coherence of the Bible and the coherence of any
national literature, such for instance as that of
Greece : that also witnesses to great principles of
truth, which are the special property of one nation
and its contribution to the sum total of the world's
knowledge and delight ; but the coherence in the
Bible is more continuous, more conscious, and the
principles pierce deeper into the needs of man's
moral and spiritual nature. There is again a real
analogy between the inspiration of the individual
poet and that of the Psalmist or the Prophet : to
each there is revealed an insight into the laws that
underlie the world clearer than is given to ordinary
men ; the faculties of each are quickened in un
usual measure to express in speech above that of
ordinary men that which it is given them to see ;
but the truth which is revealed is different. To
the poet it is granted to see all that makes for
beauty in the world around and in human life ; he
knows the holiness of beauty ; for him a thing of
beauty is a joy for ever : to the psalmist or
prophet it is granted to see both the world and
human life in its Godward aspect, to see all that
makes for character and for worship ; he knows

xxiv PREFACE
the beauty of holiness ; to a writer of the Old
Testament a deed of holiness, to a writer of the
New Testament an act of love is a joy for
ever. The poet attracts by beauty of form ; the
prophet by intensity of conviction. The poet
interprets the world from within, and strives to find
unity amidst its conflicts and struggles : the
prophet interprets it from above, and speaks with
a fuller consciousness that the word of the Lord
has come to him. Religious inspiration stands then
on a level higher than poetic, mainly because it
deals with a higher subject-matter, and, if we
compare the Bible with the Sacred Books of
other religions, we have no fear to find that even
upon that level, any literature of any religion will
be found the equal of the literature of the Christ.
It remains for me only to express my thanks to
my friend the Rev. F. A. Clarke, for having helped
me to revise the proofs, and to the editors and
publishers, who have allowed me to republish
papers tjiat have appeared elsewhere. The paper
on " Moses and Hammurabi " is reprinted from The
New York Churchman ; that on " The Old Testa
ment an Essential Part of the Revelation of God "
from the third series of the Oxford House Papers ;
those on " The Christology of the Earlier Chapters
of the Acts of the Apostles," " The Sheep and the
Goats" from The Expositor ; that on " Balaam "
from the Journal of Theological Studies ; that on
" Joseph ;' from The Expository Times.

THE BIBLE
AND CHRISTIAN LIFE
THOUGHTS ON INSPIRATION
1. MOSES AND HAMMURABI
WHEN the Code of Hammurabi was dis
covered, it was said that it raised afresh
and in an acuter form the problem of the inspira
tion of the Old Testament ; it was meant that
we might find that the Mosaic law was mainly
borrowed from earlier Babylonian legislation, and
that it would be difficult to uphold the theory
that that which was natural in Babylonia became
supernatural and inspired by transference to
Palestine. The statement was exaggerated and
unwise, for the problem was not new, and this
instance of its working is less striking than the
relation of the earlier chapters of Genesis to the
Babylonian legends of the Creation and the
Flood. Yet it may be well to consider the
question anew in relation to this discovery.
Before the discovery was made, it was known
that Hammurabi was an early king of Babylonia,
at a date of about 2000 B.C., who had conquered
a

2 ON INSPIRATION
the Elamites, combined Northern and Southern
Babylonia into one empire and extended its sway
as far as Canaan ; and, with more or less pro
bability, his name had been identified with that
of Amraphel, King of Shinar, who is mentioned
in Gen. xiv. i as fighting against the King of
Sodom and his allies at the time of the capture
of Lot. It was further known that he had to
some extent codified the Babylonian law, for
" the Judgment of Righteousness which Ham
murabi, the great king, had set up " is mentioned
as late as 650 B.C., and remained a text-book of
Babylonian law even later ; and certain laws had
been tentatively assigned by Assyriologists to this
code. It was, then, a startling and satisfying con
firmation of these hints and conjectures when, at
the end of 1901 and commencement of 1902,
the French explorers at Susa found the code
almost entire. There, on the acropolis,, they
found three large blocks of diorite, which it was
found easy to fit together ; when they were so
reunited, there was seen at the top a clear-cut
bas-relief in which a god, probably the sun-god,
who was regarded as the god of law, the father of
justice and right, is seated on a throne and is
handing what seems to be a sceptre, or possibly a
writing stylus, to an earthly king, who is standing
with his eyes fixed upon the god ; underneath
are sixteen columns* of cuneiform writing, with
space for five more columns on which the writing

MOSES AND HAMMURABI 3
has been erased, and on the reverse side the whole
is covered with twenty-eight columns. These
columns contain 282 different provisions of the
Code of Hammurabi, preceded by an introduction
stating the circumstances under which it was set
up, and followed by an epilogue enforcing its
observance. In the introduction Hammurabi
records how, when Ilu, the supreme god, and Bel,
the lord of heaven and earth, had established
Marduk as the chief divinity of Babylon, these
same gods had called to the throne him, Hammu
rabi, the famous, the noble, the fearer of his god,
that he might establish justice in the country,
destroy the wicked, see that no strong man should
oppress the weak, and appear, like the sun to
mankind, to give light to the country. He then
describes how he, the shepherd of his people, had
purified and enriched the temples at the various
cities, had protected and enlarged the towns
(among which Ur is mentioned), had irrigated the
country and increased the pasture lands, and had
provided plenty in time of dearth ; then, recalling
once more the fact that Marduk had invested him
with royalty in order to govern mankind, to conduct
the universe, to be a teacher of men, he asserts :
" Law and justice did I establish in the land : the
happiness of my people did I secure " ; whereupon
there follow at once the provisions of his code.
These imply a state of society which has already
attained a high level of civilisation. The king is
supreme ; under him are local . magistrates ; he

4 ON INSPIRATION
has constables and officials and soldiers who are
impressed for his service and sent off to guard
his fortresses. There are three grades in society,
the gentry, the commoners, the slaves, each clearly
marked off from the other, yet able to intermarry ;
there are temples with consecrated virgins, allowed,
however, to marry, and with their treasuries into
which deposits are made and from which captives
are ransomed ; the waters of " the holy river "
are used for trial by ordeal ; the inhabitants are
under obligation to keep in repair the banks of
the canals that run by their property ; there are
wine-shops, kept apparently by women ; there is
already individual property in land ; there is an
organised trade and commerce ; merchants lend
money to the cultivators on the security of the
harvest and send their agents into distant countries.
There are doctors with their treatment for acci
dents, for enteric fever, for ophthalmia ; veterinary
surgeons for the cows and sheep ; house-builders,
boat-builders, building three different kinds of
boat ; wajer-men, market-gardeners, shepherds,
cow-herds, agricultural labourers. Monogamy is
the rule of married life, but a man is allowed to
take a second wife if his first wife is an invalid ;
if she is childless, she may give a slave girl to her
husband ; concubinage is permitted under restric
tions, and the regulations for divorce are strictly
defined, the husband having rather more freedom
than the wife.
All this busy, seething life throughout his vast

MOSES AND HAMMURABI 5
empire, Hammurabi, building no doubt upon pre
existing custom and possibly modifying pre-exist
ing legislation, attempts to bring under the sphere
of law. In two cases the individual is allowed
to take the law into his own hands ; a man who
steals from a burning house may at once be cast
into the flames (§ 25) ; a burglar caught breaking
into a house may be killed and buried on the
spot (§ 21).1 In two cases also trial by ordeal
of water is required, one for the magician who
has cast a spell unjustly (2), the other for a wife
suspected of unchastity (132) — the one case in
which the Jewish law imposed a similar ordeal of
drinking bitter water (Num. v. 11). But these
are exceptions. The full machinery of the law
courts is in existence — judges, witnesses, formal
oaths, production of documents, penalties, appar
ently an appeal from the judge to the king (cf.
Cook, p. 66). Penalties are imposed on the
judge for changing his judgment, or perhaps if
his judgment is upset on appeal ; on the
witnesses for perjury, on suitors for bribery.
The rights of the king's agents are carefully
guarded in their absence from home ; the
marriage relations are fixed with special fulness
of detail ; there are prohibited degrees of con
sanguinity (mother, daughter, step-mother [?], cf.
Cook, p. 1 0 1 ) ; provisions for the purchase money
paid by the husband for the wife, for the dower
1 Cf. S. A. Cook : " The Laws of Moses and the Code of
Hammurabi," p. 250.

6 ON INSPIRATION
given by the father to his daughter, for breaches
of promise of marriage, for charges of unfaithful
ness, for the relative position of the wife and the
concubine, of the wife and her maid, for divorce,
for the adoption of children, for the share of
property after the death of the father, and a
father's power of disinheriting a child is carefully
limited. Deeds of violence or of culpable care
lessness are regulated by the jus talionis, whether
it affects person or property. "In cases of
damage to property it is ship for ship (235),
goods for goods (232), ox for ox (245, 263),
sheep for sheep (263), and similarly as regards
persons, it is man for man (229), woman for
woman (210), son for son (116, 230), slave for
slave (219, 231), limb for limb (197), tooth for
tooth (200), eye for eye (196); and whatever
punishment a man tried to bring on another is to
be inflicted on him (3)" (Cook, p. 249) ; but it
is to be noticed that damages are assessed
differently for gentry and commoners. " If a
man has caused the loss of a gentleman's eye, his
eye one shall cause to be lost. If he has shattered
a gentleman's limb, one shall shatter his limb " ;
but " If he has caused a poor man to lose his eye
or shattered a poor man's limb, he shall pay one
mina of silver " (196-8). "If a man has made
the tooth of a man that is his equal to fall out,
one shall make his tooth fall out " ; but " If he has
made the tooth of a poor man to fall out, he shall
pay one-third of a mina of silver" (200, 201).

MOSES AND HAMMURABI 7
Definite penalties are assigned for witchcraft,
theft, burglary, brigandage, slander, incest, seduc
tion, adultery. Lastly, the code regulates wages
and prices of food ; the fees to be paid to a
doctor, a veterinary surgeon, a house-builder, a
boat-builder, an artisan, a water-man for the hire
of his boat, a farmer for the hire of his ox for
threshing — all are exactly fixed. Even more
than this, damages are assessed, and assessed
highly, for bad work ; thus, " If a doctor has
treated a gentleman for a severe wound with a
lancet of bronze and has caused the gentleman to
die, or has opened an abscess in the eye of a
gentleman and has caused the loss of the gentle
man's eye, one shall cut off his hands" (218);
again, '' If a builder has built a house for a man
and has not made strong his work, and the house
he has made has fallen, and he has caused the
death of the owner of the house, that builder
shall be put to death" (229).
Such is a rough outline of the code, and after
it there follows on the monument an epilogue, in
which Hammurabi again recounts his exploits and
achievements for the good of the Empire, invokes
a blessing on those kings who shall carry out his
code, and calls down most terrific curses of every
kind upon any who shall alter or set it at naught.
The whole forms a marvellous illustration of
the growth of the principles of civil government
and of jurisprudence. It needs a comparative
study of jurisprudence to do it full justice. A

8 ON INSPIRATION
comparison with other Semitic custom and legis
lation will be found in Mr Cook's book ; here we
are only concerned with its relation to the Jewish
legislation. Now, first, it is important to notice that there
is no necessary connection between the two codes
as codes. The influence, if there is influence from
one nation upon the other, may be the influence
of custom upon custom, rather than of code upon
code. Each code necessarily implies a pre-exist
ing custom which it either formulates or modifies ;
and the same custom may have grown up inde
pendently in two countries. Thus Abraham's
treatment of Hagar is exactly in accordance with
the code of Hammurabi, yet is more probably due
to the custom of his time than directly to the
code. Further, Assyriologists regard Hammurabi
as a foreigner who entered Babylonia from out
side and obtained the kingdom by conquest : they
doubt whether he came from Canaan, in which
case he may have introduced into Babylonia
Canaanite customs, or from Arabia, in which case
both Babylonian and Israelite customs may have
sprung from a common Arabian source.
Yet, when once this code was established
throughout the Babylonian Empire, it would have
tended to stereotype custom, and it may, with
more or less directness, have influenced Jewish
legislation. In considering this, we have to put
aside from the Jewish law, the whole of the part
which deals directly with religion ; for though

MOSES AND HAMMURABI 9
Hammurabi was evidently a religious man and
had done much for the temples, yet he does not
deal with them in this code. Again, we have to
put aside from this code all that is inapplicable to
the Jewish nation. This code regulates a large
empire, the Mosaic law a small nation : this a
great system of trade and commerce, as well as
agricultural and pastoral life ; that deals only with
the latter : hence we are reduced almost entirely
to a comparison of those laws that regulate family
life, or that protect property or person from
violence or carelessness.
We need further to remember that, as this code
existed for almost two thousand years, it may
have influenced Jewish custom at any period
within that space of time, and have affected
Jewish legislation at any time when the pro
visions of the Jewish civil law were formulated
afresh. It may have affected the earliest civil
code, " The Book of the Covenant " (Exod. xxi.
2 — xxii. 1 7), the part of the law which has most
claim to be considered as the work of Moses, or
it may have affected the Deuteronomic legislation
of the time of Josiah, or the legislation of the
exile embodied in Leviticus ; or, again, passing
beyond the canon, it may have affected the
" traditions of the elders " which grew up round
the written law and controlled civil life in the last
centuries before Christ.
When we turn to " The Book of the Covenant,"
there are certainly some striking points of

io ON INSPIRATION
similarity with the Code. Both are based upon
the jus talionis ; in each that principle is modified
in its application to slaves, though the modifica
tion is different. In the Code the slave receives
pecuniary compensation ; in the Book of the
Covenant he receives his freedom ; and whereas
Hammurabi allows compensation, also, in the
case of the poor, Moses treats all the freeborn
Israelites as on one level. There are other
points of detail which may be seen best by
parallel arrangement. Thus : —
If a man has struck his He that smiteth his father
father, his hands one shall or his mother shall surely be
cut off (195). put to death (Exod. xxi. 15).
If a man has stolen the He that stealeth a man,
son of a freeman, he shall be and selleth him, or if he be
put to death (14). found in his hand, he shall
surely be put to death (xxi.
16).
If a man has struck a man If men contend, and one
in a quarrel and has caused smiteth the other with a
him a wound, that man shall stone, or with his fist, and
swear, " I do not strike him he die not, but keep his bed :
knowing" and shall answer if he rise again, and walk
for the doctor (206). abroad upon his staff, then
shall he that smote him be
quit : only he shall pay for
the loss of his time, and shall
cause him to be thoroughly
healed (xxi. 18, 19).
Both deal with harm done to a woman with
child, so as to cause miscarriage ; but Hammurabi
fixes the exact penalty by law (209-214), Moses
leaves it to be settled by the husband, perhaps
with appeal to the judges (Exod. xxi. 22, but v.
Cook, p. 253). Both deal with goring by a

MOSES AND HAMMURABI n
vicious ox, both making a difference in the
penalty, if the ox has been complained of before
as being dangerous ; but Hammurabi in this case
only requires a money payment (250-253), Moses
requires that both the ox and its owner be put to
death (Exod. xxi. 29). Both deal again with
harm done to a neighbour's crops by the straying
of sheep into them (57, Exod. xxii. 5); with the
theft of cattle ; with the accidental loss of cattle ;
with the destruction of them by wild beasts (244,
266-67, Exod. xxii. 10-12); with the loss of
property which has been deposited by another
(120-126, Exod. xxii. 7-10). In both a suspected
person may clear himself " before God " or " by the
oath of the Lord." Both allow of trial by ordeal.
There are thus obvious points of likeness ; the
two codes deal with the same problems ; in one
or two instances, especially in the treatment of
debtors, Hammurabi's is the more humane ; but
in a larger number of cases this is true of the
Book of the Covenant : and it must remain
doubtful whether there is a deliberate influence of
one code upon another. Mr Cook decides against
it ; my own feeling is rather the other way.
The civil legislation of Deuteronomy is fuller
still, as it deals more with judicial offences
(perjury, false judgment), with accidental homicide,
with the relations of the sexes, with divorce, and
affords many points of contact with the code, yet
the resemblance in detail is not so striking ; the
general tendency in Deuteronomy, as compared

12 ON INSPIRATION
with the Book of the Covenant, is toward a
greater humaneness, e.g., in dealing with slaves,
strangers and animals, and in modifying the
law of retaliation, and it is "still impossible to
discover unambiguous examples of borrowing "
(Cook, p. 280). On the other hand, it is interest
ing to notice that the whole setting of this body of
laws is on the exact analogy of Hammurabi's code ;
it is preceded by a historical introduction, and it
is followed by an invoking of blessings and curs
ings ; not, indeed, on rulers who shall or shall not
enforce the code, but on the individuals who shall
or shall not obey it.
After the exile Mr Cook sees a greater effect
of Babylonian practice and law, in matters dealing
with trade and commerce, and in legal phraseology,
and this continued into the subsequent period of
the Talmud, but he does not trace this directly to
the code of Hammurabi, so that we need not
pursue the point further.
It is impossible, therefore, to formulate the
relation between these two systems of law. It
may be that they are only the outcome of parallel
but independent customs, or of customs dependent
upon one and the same source ; it may be that
the Jewish law is the outcome of custom already
modified by the Babylonian code ; it may be
that the Jewish legislator has known the Baby
lonian code and been consciously influenced by it.
Yet, on this supposition, his action has not been
that of mere transference from country to country ;

MOSES AND HAMMURABI 13
it has been a deliberate adaptation and remodel
ling of what he found elsewhere to the circum
stances of his own people.
Yet, even if the dependence had been more
obvious and more complete, this would not
prohibit us from regarding the Jewish law as a
result of inspiration and as having its proper
place in the revelation of the Bible. For inspira
tion does not necessarily imply originality of
conception. To take an instance from a lower
level of its working. We do not deny poetic
inspiration to Shakespeare in writing " The
Merchant of Venice," because we find that the
chief incidents, the caskets and the pound of flesh,
are borrowed from earlier dramatists ; but we find
the traces of it in the skill with which the whole
is fused into a poetic unity, in the beauty of
treatment, in the truth to human nature.
So within the Bible itself. The reality of the
inspiration of the records of the Creation and of
the Flood has to be reconciled with the fact that
they have been influenced by Babylonian legends,
and we trace it in their purification of those
legends, in their spiritual tendencies, in their
unity with the needs of man and with his sub
sequent history. The very name of God, El,
is confessedly pre-Jewish ; the same may possibly
be proved to be true of the more sacred name,
Jehovah ; yet, none the less, will the Jewish
conception of God remain inspired.
Nor, again, does inspiration imply that the

14 ON INSPIRATION
Mosaic legislation was the best, the most humane,
the most civilised, existing in the world at the
time when it was enacted. The code of a small
nomad tribe cannot have been so far advanced in
many respects as that of the developed city and
imperial life of Babylonia and of Egypt. Nay,
the very calling of an Abraham and a Moses
out of civilisations so mature as we now know
those of Babylon and Egypt to have been is a
striking mark of the contrast between civilisation
and religion, a proof that there are " greater riches
than the treasures in Egypt," that the spiritual is
higher than the material, and that the material
has often to be sacrificed to secure the spiritual.
Nor, once more, are the provisions of an
inspired code necessarily final and eternally true.
The whole process of the history of the Mosaic
law, as brought into clear light by modern
criticism, refutes such an idea ; but it did not
need modern criticism to refute it. Our Lord's
own teaching about divorce as permitted by
Moses for the hardness of men's hearts had
asserted the principle of economy and adaptation
in the Jewish law, and his treatment of the very
principle of the jus talionis shows its inadequacy :
" Ye have heard that it was said, An eye for an
eye and a tooth for a tooth ; but I say unto you
that ye resist not him that is evil " (St Matt. v.
38 ; xix. 8).
In what more positive ways, then, can we
venture to trace the presence of inspiration ?

MOSES AND HAMMURABI 15
(1) It implies, first of all, that the civil code
as first laid down and as altered from time to
time by subsequent legislators, was God's Word
to His people, that it was the absolutely right
provision for their needs at each stage of their
civilisation, emanating from Him, impressed by
His Spirit on the mind of the legislator, enforced
with all the sanction of divine authority. If it is
urged that the same plea might be made for the
Code of Hammurabi, that it was the ideally best
for the Babylonian Empire of his time, impressed
on him by the spirit of Marduk, and sanctioned
with the authority of the gods — I see no reason why
we should not admit the claim for such inspiration.
(2) But we claim more than this for a code
inspired by Jehovah. We claim that wherever
it passes from mere temporary provisions into the
assertion of principles, those principles are eternally
true and binding. This rarely happens within the
civil provisions, which are necessarily adapted to
passing stages of society, yet we can trace it even
there in the spirit of tenderness for strangers and
for animals ; in the modification of the strict
principle of retaliation ; in the development of a
stronger sense of individual responsibility ; in the
denunciation of all witchcraft, and of immorality
in connection with worship. But it is mainly in
the Decalogue that this is emphasised ; for there,
in a way with which nothing else can be com
pared, the duty to man is fused together with the
duty to God, and morality is bound by an in-

16 ON INSPIRATION
soluble link with religion. It may, indeed, be
said, that even within the Decalogue there have
been changes made. Our Lord showed that its
enactments were incomplete, unless extended
from actions to words and thoughts, but this was
only to increase its application. It is a greater
difficulty that the Christian Church has to a
certain extent abrogated the second and fourth
Commandments. It has sanctioned artistic re
presentations of Our Lord, though believing Him
to be the image of the invisible God ; and even
at times (whether rightly or wrongly) representa
tions of the Father Himself. But the second Com
mandment served a special purpose before the
Incarnation. Had Jewish art drawn pictures or
carved sculptures of the Divine, as art did in Egypt
or Babylon or Greece, it would have filled men's
minds with the thought of majestic terror, or of
terrific power, or of beauty, as the representations
of the highest : as it was, the minds of the chosen
people were left free to accept as the authentic
image of God the perfect love of a perfect
Man. Yet even now, the Church reads and
values the second Comurr^dment as a warn
ing against thinking that even Luman nature at
its best can exhaust the conception of God, as
a check upon all false anthropomorphism, a safe
guard of the mystery of the essence of the Divine
Nature. In the same way, the Church has
definitely abrogated the observance of the seventh
day of the week ; yet it still reads and values the

MOSES AND HAMMURABI 17
fourth Commandment as the assertion of the abid
ing principle that a definite portion of our time
should be specially devoted to the service of God.
(3) But the highest result of inspiration has
yet to be noted. It is that the inspired civil code
is bound up with the highest conception of God,
and so the code is placed upon the right line of
progress and development. You may take two
laws, identically the same in terms, yet one of
these shall be still-born, and the other shall live
to be a power for ever and the parent of much
future legislation ; and the fate of each depends
upon the personality of the legislator, the strength
of the motive to which he makes his appeal, and
the character of the society in which it is pro
mulgated. Let it be granted, if you will, that the
Jews borrowed their names of God, their theories
of creation, their civil laws from elsewhere ; yet
when all these have passed over into Judaism,
something has happened : the names of God are
deepened in content, the legends are purified, the
laws are humanised ; they are based upon an
appeal to the love of God and of man ; they are
in a channel of movement which is carrying them
victoriously forward. The name of Jehovah is
said to signify " He will become what he will be
come " ; it implies a Personal Transcendent Being,
standing outside history, guiding it and adapting
the revelation of Himself to the growing needs of
humanity : and laws that are inspired by His Spirit
have in them the secret of an undying vitality.

1 8 ON INSPIRATION
Hammurabi's legislation did its work, effective,
beneficent, far-reaching throughout the East ; but
its record has now to be unearthed under the
ruins of Susa. The Decalogue is still a living
power throughout the whole world. Moses hath
still in every city them that preach him, not only
in every Jewish synagogue, but also in every
Christian church. Thus, to take the instance of
the underlying principle of each code, the jus
talionis — " An eye for an eye, and a tooth for
a tooth " — this, as a part of Hammurabi's legisla
tion, controlled for centuries the unlimited savagery
of Oriental vengeance. As found in the legisla
tion of Moses, it appeared to have a much less
effect, controlling only the savagery of one small
nation ; yet even there it had a wider and juster
application to all free-born men ; and it was in
the true line of development ; it came to be
expanded into the still deeper principle, " I say
unto you, Resist not evil ; but whosoever shall
smite thee on the right cheek, turn to him the
other also " ; and of that principle there may be
many applications in the Christian Church, which
are yet scarcely dreamt of.
" Now that the pyramids have opened their
depths and the Assyrian palaces their portals, the
people of Israel, with its literature, appears as the
youngest member only of a venerable and hoary
group of nations." So writes Professor Delitzsch
in " Babel und Bibel." This is quite true ; yet
it makes none the less remarkable the faith of

MOSES AND HAMMURABI 19
Abraham who left such a civilisation for the sake
of the service of God. It is quite true ; yet the
youngest member was the Benjamin of the group,
the son of God's right hand ; and it is none the
less marvellous that it won its way above all its
elder brothers and survived their overthrow. It
had at its back a conception of God, strong,
eternal, with a power to adapt His Revelations to
His people's growth. It was this conception
which enabled them to move forward, incor
porating freely whatever there was of truth and
justice in the nations around ; purifying what
they received from without, sloughing all that
was unworthy within ; going from strength to
strength, until they formed the basis on which
Christ built His Church and framed His own law.
In this sense the Jewish boast still remains
true : " What nation is there so great that hath
statutes and judgments so righteous as all this
law ? " (Deut. iv. 8). " He hath not dealt so with
any nation, neither have the heathen knowledge
of His laws " (Ps. cxlvii. 20). The youngest
member of the venerable and hoary group of
nations may take on its lips the words of Elihu :
" I am young and ye are very old : wherefore I
was afraid and durst not show mine opinion. I
said days should speak, and multitude of years
should teach wisdom. But there is a spirit in
men, and the inspiration of the Almighty giveth
them understanding " (Job xxxii. 6-8).

THOUGHTS ON INSPIRATION
2. THE SOURCES OF THE PROLOGUE OF
ST JOHN'S GOSPEL1
IF it is consistent with due reverence to draw
lines within the sacred circle of the Inspired
Books, and to say " this is more inspired than
that," there is little doubt that the Christian
instinct would feel that this Prologue to the
Fourth Gospel reaches the very highest level of
all. It deals with the deepest mysteries of God,
yet all the while it treads firmly on earth and has
a sure hold on human life : its range includes all
living beings and extends throughout all the
centuries of history ; it links time with eternity,
the material with the spiritual, being with becom
ing, promise with fulfilment, creation with redemp
tion, law with love ; and these subjects it touches
with an unhesitating delicate precision of touch,
with a style direct, symmetrical, stately, in all ways
adequate to the theme : here, if anywhere, the
Spirit of God has breathed into the spirit of man
an insight into the most azure depths of heaven's
mysteries, and has empowered him to clothe his
1 A lecture delivered to the Clergy at the Oxford Summer
Meeting 1905.

THE PROLOGUE OF ST JOHN'S GOSPEL 21
thoughts in words no less inspired than the truth
which they enshrine.
Yet it is quite consistent with this view of in
spiration to feel that the writer is in many ways
dependent on previous writers, that both words
and thoughts are, perhaps consciously, perhaps
unconsciously, due to other sources, and that his
achievement lies mainly in the welding of what
was before scattered and misty into a complete
clearly-defined whole, and in the addition to what
he received from previous thinkers of just the
central truth which had been revealed to him, and
which becomes the corner-stone of the whole.
We ask then from whom it is likely that
he may have borrowed materials, who are the
writers most likely to have influenced him, and
we find ourselves face to face with a bewildering
possibility of choice. The most conservative
critic is scarcely likely to place the date of the
Gospel before 90 A.D. But this date implies that
there were in existence before the writer's time
not only the whole of the Old Testament, but
also the Apocryphal books of Judaism, the oral
teaching of the earlier Rabbis, the whole of the
writings of Philo, opening up to Jewish study a
vista into all previous Greek philosophy, and also
— and this is more important — practically the
whole of the New Testament writings. Nearly
all critics would admit that, whatever the date of
the Gospel, it is later than the Synoptist Gospels,
the Acts of the Apostles, the Pauline Epistles, the

22 ON INSPIRATION
Epistle to the Hebrews, the First Epistle of St
Peter, and the Apocalypse. All these then are
possible sources from which a writer of that date
might draw : lastly, it is not to be forgotten that,
while he was composing the Prologue, the sub
stance of his own Gospel would be before his mind,
and that therefore his description of " the Word "
may spring out of the Lord's own discourses which
had been long stored in his memory, and which he
was about to record for the faith of others.
This store of materials is so large and varied
that it may seem almost a hopeless task to
attempt to search for points of dependence,
but the main thoughts of the Prologue will
be our guide ; and these are two, the first is
the thought that a being who had been with God
at creation had dwelt among men in the life of
Jesus Christ, and revealed God to man with a
fuller revelation than that given by John the
Baptist or by Moses : the second is the sad
reflection that that revelation had, like previous
revelations, met with a double acceptance among
men ; it had been welcomed by some, but rejected
by others. We naturally then turn to the account
of Creation in the book of Genesis, to the descrip
tion of Wisdom and her action in creation and in
providence in the books of Proverbs (c. viii.), of
Wisdom (c. vii. 2 2- 30), of Ecclesiasticus (c. xxiv.), to
the great descriptions of God's character in the
Psalms, to the many pathetic wailings over the
rejection of their message by the Prophets, and to

THE PROLOGUE OF ST JOHN'S GOSPEL 23
the comments upon and echoes of these in Jewish
Rabbinical teaching, in Philo, or in the New
Testament. Let us then try to look in at the writer's work
shop, and watch him choosing his themes and even
at times his very words : * or rather let us listen
to the religious teacher, as with 'disciples around
him (ufnTg xix. 35 ; xx. 30) he proceeds to recall,
and probably dictate to one of them, his re
miniscences of his Lord, and, before doing so, tries
to show the central importance of the life which
he is going to illustrate.
That life, he has come to see more and more,
was no accident in history : each saying, each
action had grown in meaning as he had watched
each prophecy fulfilled, and seen the power of each
act repeated in the experience of the Christian
Church ; the life was of eternal significance ; • it
came from God and told of God in every detail ;
it was the act of that God who had ever been
revealing Himself: it was a link, the most
1 The following passage from Professor A. C. Bradley's " Shake
spearean Tragedy" is worth quoting in this connection. "The
antithesis of art and inspiration, though not meaningless, is often
most misleading. Inspiration is surely not incompatible with
considerate workmanship. The two may be severed, but they need
not be so, and where a genuinely poetic result is being produced,
they cannot be so. The glow of a first conception must in some
measure survive or rekindle itself in the work of planning and
executing, and what is called a technical expedient may ' come ' to a
man with as sudden a glory as a splendid image. Verse may be
easy and unpremeditated, as Milton says his was, and yet many a
word in it maybe changed many a time, and the last change be more
inspired than the original " (p. 68).

24 ON INSPIRATION
important link, in a chain of continuous revela
tion. Now Jewish and Greek and Christian thought
alike had long been feeling after some means
of expressing this method of revelation, some
Being who could mediate between the Infinite
God and the Finite creature, who could act as
God's organ in creation and in providence : and
the writer had seen Jesus Christ control creation, he
had known His care for himself and for the Church ;
of this, at least, he is sure, that however that Being
is to be defined, He is one with Jesus Christ.
What title then shall he choose out of the
many descriptions and definitions which had
been given of Him ? Among these many he has
practically a choice of two alternatives, which
stood out prominently from among all other
titles. Shall he call him " The Wisdom of God "
or shall he call him " The Word of God " ? There
was much to be said for either. " The Wisdom "
would recall at once the whole wisdom-literature
of the Old Testament : and it would have support
in the Lord's own words (St Matt. xi. 19; St
Luke vii. 35 ; xi. 49) : but it would have this
drawback ; it would suggest primarily the thought
of a quality immanent in the mind of God, the
wisdom of the Divine architect, the plan in His
mind on which all material things were modelled ;
but our writer's aim is rather to show how God
has been revealed, interpreted (i^rtyriearo, v. 18) to
man ; his thought is not primarily that the world
had been the perfect work of a wise Creator and

THE PROLOGUE OF ST JOHN'S GOSPEL 25
Jesus Christ the climax of His work, but that
ever since creation there had been a revealing of
God to man, and that Jesus Christ had been the
fullest organ of that Revelation.1 " The Word" then
will be the better title for his purpose.
It will indeed have many advantages. It will
lead up naturally to the stress which he wants to
lay on the words of Jesus as being spirit and life
(vi. 63), and on His discourses as being the utter
ances of Him who claimed to be the Truth (xiv.
6) : they will be sayings of one who had already
been described as " the faithful and true witness,
the beginning of the creation of God" (Rev. iii. 14).
And " the Word " also has its roots in the Old
Testament ; it recalls each " God said " of creation
(Gen. i. 3, 6, 9, etc.) : it recalls the Psalmist's sum
mary of creation (Ps. xxxii. 6 r» ~k6yy rov Kvplou
0/ obgavo! taregiwOrieav), and his use and that of the
Apocryphal writers of "God's Word" as the agent of
His Providence in healing and delivering his chosen
people (Ps. cvi. 20 air'taruXi rbv Xdyov avrou. Wisdom
ix. I ; xvi. I 2 ; xviii. I5» iravro&uvaftiOS sou \6yog) : above
all, it will take up the Rabbinic reverence, which
when speaking of God's manifestation of Himself
to man substituted for God the title " the Word
of God," "the memra." In using it, he will be
speaking of the same Being of whom the Jewish
Rabbis thought when they spoke of God protect-
1 Grill (Die Entstehung des vierten Evangeliums, pp. 176-201)
suggests that the writer avoids all use of the word " wisdom, "because
it was discredited by its use in heretical sects : but would not this
argument avail equally against the use of " The Word " ?

26 ON INSPIRATION
ing Noah by His Word, making a covenant between
Abraham and His word, of Moses bringing forth
the people to meet the Word of God at Mount
Sinai. There was one further reason why the
title would help his purpose ; for through Philo
its Greek philosophical meaning had become
current throughout the eastern religious world, and
even in Christian circles : much of the language
associated with it had been adopted by St Paul
and the writer to the Epistle to the Hebrews ;
and yet there were striking points in which the
Philonian doctrine might mislead Christian dis
ciples : he would be able to guard against this,
while He stated shortly, clearly, authoritatively,
what the Word really was.
So he commences, i. Ln the beginning: The
Lord Himself had spoken of His life with the
Father "before the world was" (xvii. 5, 24): so
he must trace it back as far as creation : but his
actual phrase shall recall the Jewish description of
Wisdom created in the beginning (Prov. viii. 22
<ir%h tou aluvog efe/AiXlbigiv //.i iv «£%»?.) ; and the words
shall be thrown in the fore-front of the sentence
that they may recall the opening words of the
book of Genesis : " In the beginning God made the
heaven and the earth." The life which he is
going to describe affects all creation.
was (h) : was already in full being. There is
perhaps a reminiscence of John the Baptist's words
(i. 15, 30) describing Jesus as being before him,
or of the Lord's more striking assertion " Before

THE PROLOGUE OF ST JOHN'S GOSPEL 27
Abraham was (yivieSui), I am (s/>»)," (viii 58) :
probably, also, a conscious antithesis to the
frequent ty'iutro of Genesis (i. 3, 5, 6, etc.). Before
each created thing came into being, there was one
already in full Being.
The Word: not simply a word, a power of
expression ; not many words, many commands,
" Let there be " ; not here even defined as " The
Word of God" ; but absolutely, without any limi
tation or qualification, The Word : the power of
perfect expression of Thought, the one Word of
which each command at creation was part and
parcel, which embraces all the protective work of
"the Word of God," which absorbs all that is
true in Philo's Ideal Reason.
And the Word was with God. What preposi
tion shall he use ? Shall he say " side by side
with God " (nrapa tu ha) ? that had the Lord's own
sanction (xvii. 5 ™fi aol), that would recall the
position of Wisdom (Prov. viii. 20 aufiirapfiiiriv aWti ;
Wisd. ix. 4 rZv earn Sgovwv TageSgoy). Yet even that is
not strong enough. Something is needed that shall
be at least as strong as Philo's description of the
Word as an image of God placed in the closest
relation to the only God, with no intervening
distance between them (0 lyyurdra, /^riShog ovrog [tzdogiov
diairfj/Aarog, rou //.o'uou 0 eariv a^ivBSig atpidgv/Aevog. De
Profugis c. 1 9 1). The language of Proverbs will
suggest something better : there Wisdom had
1I owe this and some other references to Philo to Grill (ubi
supra, pp. 106-120).

28 ON INSPIRATION
said, " I was daily his delight (jj a-goffe^a/g^), rejoicing
always before him " (Prov. viii. 30). That is the
thought : not " side by side with God," but " face
to face with God," "heart to heart with God,"
there where cor cordi loquitur, in constant joyful
intercourse with God. As in his first Epistle
(I. i. 2) he feels that irghg alone can express the
real relation.
and the Word was — God : not merely " God's " :
like " the Word of God " in the mouth of Jewish
Rabbis or of Philo (e.g. De opific. mundi c. 6 ;
o!idh av irspov ilwoi rhv voqrhv x6a/x,ov thai jj 8iou Xoyov rjdri
xofffi-oiroiouvrog) : nor again merely " Divine " as Philo
often called it (e.g. De opif. m. cc. 5, 8, 10, 51):
nor again in Philo's language " a second God "
devngog k6g (Fragm. ii. 625) : nor again, to use the
strongest phrase which Philo allowed himself, one
who might be called God but only by inferior
beings, not by the wise and initiated (ouros yap
tj/Luv ruv &re\wv av i"ir\ hog, rum de aotpav xal rsXelut 0 nrg&rog
de leg. alleg., iii. 73) : but one who was, as He
Himself had said, one thing with the Father (x.
30), one wHo was, without any qualifications or
limitations, God.
2. The same was in the beginning with God.
This is repeated, partly to emphasise the greatness
of the saying, " Yes, such an one, a Word that
was God, was in the beginning with God " ; partly
to prepare for the following verse ; " Such an one
was present at the time of creation, ready to be
God's instrument."

THE PROLOGUE OF ST JOHN'S GOSPEL 29
3. All things were made by Him : all things —
the writer's mind passes through the whole stages
of creation in Genesis, with the constant refrain of
iy'evero, from which were made is borrowed.
by Him, or through Him (margin) : this recalls
the work of Wisdom in creation (Prov. viii. 24-3 1 ) ;
but the exact preposition had been used by Philo
of the Word, by St Paul of Jesus Christ (1 Cor.
viii. 6) and by St Paul and the Epistle to the
Hebrews of the Son of God (Col. i. 1 6, Hebr. i. 2).
The use of it by St Paul in 1 Cor. viii. 6 (0/ ol ra.
irdvru) suggests that it was already a common
Christian saying, so that it may be quite inde
pendent of Philo.
And without him was not anything made that
was made : the positive statement is not sufficient :
there were so many false views of the nature of
matter : each must be rejected, and every single
thing brought under the creative act of a good God.
Philo had explained the saying of the Creator, "Let
us make man," on the assumption that God had
made use of inferior assistants in order that the
evil actions of men might be attributed to them.
(De opific. mundi, c. 24). Against such a view,
against all Eastern theories of the evil of matter,
very possibly with the conscious thought of the
various struggles of St Paul's life, in which he had
contended — now against Jewish legal prejudice,
now against Gentile superstitious belief in idols,
now against pseudo-philosophic theories, — that
" nothing is common or unclean in itself," but that

30 ON INSPIRATION
" every creature of God is good " ( i Cor. viii.-x. ;
Rom. xiv. 14; 1 Tim. iv. 4), our writer reiterates
his assertion.
4. In him was life : the writer's mind passes
to the creation of living things in Genesis i. 2 1 ,
24, 30 ; ii. 7. Life is singled out because it is
the essential attribute of God, and because the
writer is going to show how Christ was always
giving or restoring or deepening life, perhaps with
conscious reference to the Lord's saying " as the
Father has life in Himself, so He gave to His Son
to have life in Himself" (v. 36).
and the life was the light of men : the light is
the second great attribute of God ; so the writer
himself had defined God as Light (1 J. i. 5), and
the Psalmist had combined light very closely with
life, " With thee is the well of life and in Thy
light shall we see light " (Ps. xxxvi. 9). It was
also the second great gift which the Gospel will
show that Christ claimed to give.
5. And the light shineth in the darkness: and
the darkness overcame^ (R.V. margin) it not.
There lies behind this phrase the thought of the
separation between light and darkness in the
original creation (Genesis i. 2-4), and the thought
of their essential antagonism, and the daily struggle
between them (cf. Philo, De Opific. m. c. 9, " After
the shining forth of the ideal light which existed
before the sun, then its adversary darkness with-
1 I have accepted this translation, though with no feeling of
certainty that it is right.

THE PROLOGUE OF ST JOHN'S GOSPEL 31
drew, as God put a wall between them and separ
ated them," etc.) There may therefore be a sub
conscious reminiscence of the similar comparison
between Wisdom and the Sun : " For she is more
beautiful than the sun, and above all the order
of the stars : being compared with the light she
is found before it. For after this cometh night,
but vice shall not prevail against wisdom. ao<piag di
oiix, avTiayyu xaxid (Wisd. vii. 29, 30).
6. There came (iyinro) a man sent (aniara'kij.Uog)
from God: the word iyinro is used in conscious
opposition to h (1). a.vigra'kfj.ivog is suggested
by Malachi iii. 1 (" Behold, I will send my
messenger "), perhaps as modified by the synoptists'
quotation of it, as they always substitute dvosriXku
for the lxx. s%airo«riXXu.
7. The same came for witness : as the Lord
Himself had said (v. 36).
8. He was not the light : He himself denied
that he was the Christ (i. 20), and the Lord
Himself had said that he was only a lamp
(v. 35)-
9. There was the true light : the title which the
Lord had claimed for Himself (viii. 12, ix. 5).
which lighteth every man : this phrase is
ambiguous ; it may mean " which now in
Christianity gives its light to every one, Jew or
Gentile " ; in which case it recalls the Lord's words
in viii. 12. It is in favour of this view that a
similar phrase is applied to the Jewish law by
the writer of the " Testaments of the Twelve

32 ON INSPIRATION
Patriarchs," who regarded the Jewish nation as a
missionary to the Gentiles (cf. Levi. c. 14 to pug
tov vofiov, rh Bo9iv iv v/aiv stg <pwrifffi.bv trumog av^wrou).
Or it may mean " which at birth gives light
to every human being as such," in which
case it probably re - echoes some cosmopolitan
stoical teaching and may be compared with St
Paul's similar appeal in Acts xvii. 24-28, Rom.
i. 19, 20 ; coming into the world, the phrase recalls
the Jewish title of the Messiah as " he that should
come," and therefore springs from Habakkuk ii. 3,
a prophecy quoted in Hebrews x. 5 and 37.
10. He was in the world and the world was
made by him and the world knew him not: this
first sad sentence summarises, perhaps consciously
summarises, St Paul's teaching about the rejection
of God by the heathen world. Cf. 1 Cor. i. 21,
and more fully Rom. i. 18-32.
1 1 . He came unto His own and they that were
His own received Him not : behind this lies the
Lord's own appeal to Jerusalem (St Matt, xxiii.
27): and yet more consciously His saying in iv. 44,
" A prophefhath no honour in his own country."
And as the last clause summarised, Rom. i. 18-32,
so this perhaps consciously summarises St Paul's
lament over Israel's rejection of its Messiah in
Rom. ix.-xi. : while in the background lie the great
prophetic lamentations, notably Isaiah lxv. 1, 2
quoted by St Paul.
12. But to as many as received Him to them
gave He the right to become the children of God,

THE PROLOGUE OF ST JOHN'S GOSPEL 33
even to them that believe on His name. The Lord
Himself had spoken of His followers becoming sons
of the most High (St Matt. v. 45) : but the exact
phrase " children of God " (ri%va 6eou), was made
common first by St Paul in his controversy with
Judaism (cf. Romans viii., ix. ; Gal. iv.), and both
in this and in the close association with it of faith,
we may see a reference to Pauline teaching.
13. Which were born not of blood . . . but of
God : a clear allusion to the Lord's words to
Nicodemus (iii. 3—8), perhaps coloured by a
reminiscence of St Matt. xvi. 1 7, " flesh and blood
hath not revealed it unto thee, but my Father
which is in heaven."
14. And the Word became (iyinro) flesh. The
word " became " is chosen to express the contrast
with " was " (Iv) ( 1). To the whole statement there
is no exact parallel : indeed it is just here that the
writer is inspired to add the highest touch. It goes
beyond any Jewish teaching about " the Word of
God " : it may be said to be inconceivable that
Philo should have identified the Word with one
human being. Christian thought had practically
done this : St Paul had spoken of God sending
His own Son in the likeness of sinful flesh : the
writer to the Hebrews had said that the Son par
took of flesh and blood that He might be one with
the children of God (ii. 1 4) : these statements are
perhaps in the writer's mind ; but he needs some
thing stronger still : he is face to face with those
who tried to explain away the reality of Christ's
c

34 ON INSPIRATION
earthly life, who denied that Jesus had come in
the flesh (i J. iv. 2) : so he asserts, " The Word
became" — not simply "man," but "flesh," flesh
that could suffer and could die.
and dwelt (isxr\vm%v) among us. The word recalls
primarily the Shekinah, the phrase which the
Jewish Rabbis used when they spoke of God as
dwelling in any place, but I can scarcely doubt
that it is also a reminiscence of Ecclesiasticus
xxiv. There Wisdom says that at first she
dwelt on high (iv v^XoTg xarsaxfimaa), but that the
Creator of all things gave her commandment to
dwell in Israel, (o xridug /At xariitavffe rrjv axtivqv /aou, xal
tlirtv 'Ev Iaxwfi xaraexfivtaeov, xal iv 'iffgaijX xura-
x\r)govo,urj6riTi.) The wisdom which had tabernacled
in Israel now tabernacled, as the Word of God, in
the Christian Church : that had taken the place
of Judaism as the scene of the Divine presence.
we beheld his glory, glory as of the only-be
gotten from the Father : the phrase springs from
the Lord's own words (xvii. 5), and has also
a reminiscence of the fact, if not of the Synoptic
record, of trie Transfiguration, (St Luke ix. 32, 36,
rr\v do^av avrov . . . olrog idrh 6 bilig /j,ou 6 ixXeXey/ievog )
cf. 2 P. i. 17, 1 8 ; Heb. i. 3.)
only-begotten (t*ovoy ivoZg) : possibly a reminiscence
of the application of the same adjective to
Wisdom (Wisdom, vii. 22), "absolutely unique."
full of grace and truth : why these two qualities
in particular ? partly a subconscious reminiscence
of Ecclesiasticus xxiv. 1 6, 0/ xXddoi pov xXdioi Utyg

THE PROLOGUE OF ST JOHN'S GOSPEL 35
xal XH'T0$ '¦ more probably a conscious effort to
recall the Old Testament conception of Jehovah,
full of mercy and truth. (Exod. xxxiv. 6, mXviXiog
xal aXrjiivhg ; Ps. lxxxiv. IO, eyyug rZiv tpofiou/iivcv
aMv rb ewrqgiov avrou, tov xaraaxrjvaiaai do^av iv rrj yr\
q/tSiv, sXiog xal aXrjhia o'wr\vrr\o'av), but why then not
iXeovg xal d\ri9iiag ? because St Paul had made the
fuller word %dpig the special note of Christianity.
The Epistles to the Romans and to the Galatians
lie behind the choice of the word. It is also
especially suited to the writer's purpose, because
the Gospel is going to relate the many ways in
which Christ's power had shown itself as grace,
as deliberate undoing of the ravages caused by sin.
15. This anticipates, i. 27, 30.
16. of his fullness (vXn^i^arog) ; the word
springs directly out of trx^g (14), but probably
both alike are suggested by the technical use of
the noun in the Ephesian and Colossian letters.
Of his fullness picks up the use of vX^Z/j.a in
Col. i. 19 ; have all we received adds to it the
thought of Eph. i. 2 3,
grace for grace : this is the phrase which comes
nearest to a direct reminiscence of Philo, and
though the passage in Philo can scarcely be in
the writer's mind, yet it is worth while to quote
it in illustration of the meaning. Philo is com
menting on Deut. xv. 8, " Thou shalt surely lend
him sufficient for his need (oooi< fcltai %aS S dsTrai),"
and he points out the duty of adapting our gifts
to the capacity of the recipient ; and shows how

36 ON INSPIRATION
God has always observed this rule in adapting His
revelations to His people's needs. " Therefore he
wisely dispenses his first gifts, holding them back
before those who received them wax wanton thro'
surfeit of them ; then he gives others in their
place, then a third set in place of the second,
ever substituting new for old ; . . . wishing that
we should really benefit from his fresh gifts, he
measures them out to suit the capacity of those
who receive them." (rag nrp&rag a'/'si ydyrag . . .
iiriSyiiV xal rafj,uvgd(/*ivog iieav6ig irigag avri ixiivw xal
rgirag avri ruv diuri^uv xal a"a viag avri iraXaioriptav
. . . iff/dldi/iai . . . dii (3ovXo//>ivog r^hag ovqeiv 'iyiiv w
iftidlSoigi irplg rrjv rojv XapBavovrtiiv "itiyyv ra SiSofibivu
ara^arat ; De Posteritate Cain, c. 43). The phrase
is then the writer's way of expressing the Lord's
saying, " to him that hath shall be given," and is
consciously full of and grateful for the constant
beneficence of God to the Christian body.
1 7. The law was given by Moses : grace and
truth came by Jesus Christ. The first antithesis
between law, and grace is due to St Paul ; behind
this verse lie the Epistles to the Galatians and
the Romans where the same contrast is de
veloped : the second antithesis, between law and
truth, recalls the epistle to the Hebrews with its
contrast between the shadows of the law and the
reality of the Gospel.
1 8. No man hath seen God at any time. This
is directly from our Lord's words (vi. 46), but it
was also a Jewish thought (Exod. xxxiii. 20)

THE PROLOGUE OF ST JOHN'S GOSPEL 37
adapted into Christian Liturgies ( 1 T. vi. 1 6) :
probably urged frequently against heathen idolatry.
The writer had himself insisted on it (1 J. iv. 12).
which is in the bosom of the Father, the
object of His love and the recipient of His secrets.
Cf. xiii. 23-26. It was when he himself had lain
on the bosom of his master that he had learnt his
secrets : so how could he better express the
intimacy of the Word's relation to the Father?
he hath declared him : here, as perhaps already
before, there is a reminiscence of St Mt. xi. 27,
our5s rov irariga rig iifiyivuiexn, el /a?j o vibg xal u> idv
fiouXrirai b vibg airoxaXv^ai. But the rarer word
ifyiyfoaro takes the place of dntixdX\>~\nv ; perhaps it
is suggested by Philo's description of the Word
as God's interpreter eg/mivius (leg. alleg. iii. 73) : or
it may recall the more classical usage of the word :
the Son acted as the Mystagogue ; He initiated us
into the Father's secrets (cf. im^ra! in 2 P. i. 16).
It will thus correspond to the Synoptists' use
of " the mysteries " of the Kingdom.
It is interesting lastly to notice how closely the
conception of the whole Prologue corresponds to
the great thanksgiving of our Lord which is
recorded in St Mt. xi. 25-30, St Luke x. 21-24.
There is the same reference to the Lord of
creation ; there is the same contrast between those
who receive and those who reject ; those who
receive are here called children of God, there they
are babes ; there is the same stress on man's
powerlessness to know the Father : on the Son

38 ON INSPIRATION
as His only revealer ; there the stress is on
revelation, here on interpretation of truth ; there
is the promise of rest to the weary, here the
characteristic note of grace. That passage too
lies behind this Prologue.
I have not attempted to interpret the Pro
logue ; but rather to indicate the sources from
which the thoughts and actual words took their
origin. It is difficult to draw out points of depend
ence like these with anything but a heavy hand ;
there must be an appearance of exaggeration.
For the shades of dependence of one writer on
another are very various ; they are at times con
scious, at times subconscious, at times unconscious,
and it is hard for a commentator to draw lines
between these shades. My own opinion is that
the writer shows a conscious literary dependence
upon Genesis i., Proverbs and Ecclesiasticus ;
that there is a conscious dependence upon the
teaching of our Lord Himself, with perhaps a
literary dependence upon theSynoptist record; also
upon the teaching of St Paul which is expressed
in the Epistle^ to the Romans, Galatians, Ephesians
and Colossians, with perhaps a literary dependence
upon those Epistles and upon the Epistle to the
Hebrews ; that there is a second-hand reference to
the teaching of Philo, as learnt through others ;
and that all other allusions are subconscious, or
scarcely conscious at all.
It is no depreciation of its inspired character
to say this. Wordsworth's " Ode to Duty " stands

THE PROLOGUE OF ST JOHN'S GOSPEL 39
on a very high level of poetic inspiration, but we
think none the less of it because we believe that
a good deal of the tone and colour springs from
Spenser's " Hymn to Heavenly Beauty " or that he
has borrowed the phrase " lowly wise " from
Milton's " Paradise Lost." It is this combination
of the use of previous truth with fresh individual
insight which is a sure mark of inspiration ; 1
and in this Prologue, whoever the writer be, and
nothing has been said here which seems to me
inconsistent with the authorship of St John, we
are in presence of a mind which has brooded
over the life and sayings of the Lord until it has
grasped their eternal value, which has thus seen
that it is he who alone fulfils all that Jewish
thought had attributed to the Wisdom of God, and
all that both Jewish and Greek thought alike
1 Since the above words were written I have lighted upon the
following passage about the Greek poets which is full of suggestive-
ness, when transferred to the higher level of Biblical Inspiration.
"The inventive faculty found ample scope in reinterpreting the
known cycle of legends with subtle and significant divergence of
detail. "Great and precious origination," says George Eliot,
' ' can only exist on condition of a wide massive uniformity.
When a multitude of men have learned to use the same language in
speech and writing, then and then only can the greatest masters
of language arise. For in what does their mastery consist? They
use words which are already a familiar medium of understanding
and sympathy in such a way as greatly to enlarge the understanding
and sympathy." This which is said in the first instance of style is
in its measure also true of the handling of the subject matter. The
creative act of genius does not consist in bringing something out of
nothing, but in taking possession of material that exists, in appro
priating it, interpreting it anew."
S. H. Butcher : "Harvard Lectures on Greek subjects," p. 132.

40 ON INSPIRATION
were attributing to the Word of God, which has
taken the new truths drawn out in the history of
the Christian Church by St Paul and the writer
to the Epistle to the Hebrews, and then under
the influence of the Spirit draws all these truths
into one focus, and reveals the crowning truths
that this Word really was God, that He really
dwelt in one human life, and that He has gifts of
grace and truth to give to all who receive Him.
As we watch the words drawn with care and
thought from this side and from that, as we seem
to see the less appropriate word laid aside and
the more appropriate chosen, as we note a
significance in the very order in which the words
are ranged side by side, surely here at least we
touch on the possibility, the probability, the full
meaning of Verbal Inspiration. We would not
have any word other or otherwise placed than we
find it, and on such a theme as this what but the
inpouring of a Divine Spirit could have kindled
a writer to produce such a result ?

THOUGHTS ON INSPIRATION
3. THE OLD TESTAMENT AN ESSENTIAL
PART OF THE REVELATION OF GOD
WHAT is the permanent value of the Old
Testament? The difficulty of answer
ing the question lies in this, that the value is
so multiform. The New Testament scholar
claims it as his most important aid to understand
the language, the style, the thoughts of the
writers whom he is interpreting. The student of
letters, again, cannot dispense with literature
which will rank with that of any nation in its
variety, its beauty of form, its sublimity and
intensity.1 But neither of these values are to
our present purpose. Neither will it be necessary,
with a view to it, to discuss details of the Higher
Criticism. No doubt it is quite true that many
of the conclusions that are claimed for that
criticism are very perplexing. In the first place,
they tend to upset the traditional theory of the
1 Cf. Dr Driver, "Sermons on the Old Testament," pp. ix.-xix.
Dr Driver summarizes the grounds on which he bases the permanent
value of the Old Testament as being ' ' partly its fine literary form,
partly the great variety of mode and occasion by which the creed
and practice of its best men are exemplified, partly the intensity of
spirit by which its teaching is penetrated." 41

42 ON INSPIRATION
dates and methods of the composition of many
of the books ; and the situation is as perplexing
as it was, fifty years ago, to a simple botanist who
had been trained to classify flowers on the Linnaean
system to find the Linnaean arrangement discarded
and a classification by natural order substituted :
but the result of the change was to leave the
flowers themselves as beautiful as ever, and to
make their relationship and growth more in
telligible. In the second place, the criticism
emphasizes, far more than before, this human
element in the Bible, and seems to allow of
methods of production which would not be
sanctioned by a modern literary morality. But
we have long come to recognize heartily the
principle of development in the Bible on the far
more important line of personal morality and
righteousness : if God could sanction lower stages
of moral action in life, while moving onward to
the full manifestation of His righteousness, is it
less credible that He should sanction lower stages
of literary method in the revelation of His truth ?
We do not give up our faith in Reason because
in its name serious mistakes have been made and
wrong conclusions, e.g., that the sun goes round
the earth, sanctioned and taught ; we do not give
up our belief in the Church because in its name
cruelties have been perpetrated or injustice ac
quiesced in : so neither need we nor shall we
surrender our faith in the Bible as the Word of
God, even though it sanctions lower stages of

THE OLD TESTAMENT 43
action, or though its writers have not hesitated
to attribute to a great founder, such as Moses,
that which was really the subsequent outcome
of his principles.
" How the record was brought together, out of
what materials, at what times, under what con
ditions, are questions of secondary importance " ; x
we are, therefore, justified in going forward with
the confident assurance that, whatever conclusions
may be reached, there will remain a permanent
value for the spiritual life ; the inherent beauty
of the religious truths will not be less beautiful ;
their relationship and growth may become more
intelligible. We put these questions aside, and also the
relation which the Bible bears to the Church,
although the authority of either cannot be ade
quately discussed without taking the other into
account. Our aim is to treat the Old Testament
as a revelation, as the authoritative record of God's
dealings with mankind, and especially with one
favoured nation — the nation to which the fuller
revelation of Christianity was ultimately given.
That fuller revelation claims to be an account
of the way in which, through the life of Jesus
Christ, God revealed His love to all mankind ; in
which the capacities of human nature were seen
at their highest point ; in which reconciliation was
made, for the sin of the whole world ; in which
1 Bishop Westcott, " Commentary on the Epistle to the Hebrews,''
P- 493-

44 ON INSPIRATION
peace with God and brotherhood between men was
made possible for all within one Church ; in which
all creation was brought back to fulfil its ideal
purpose. If, then, we have so full a hope, so complete a
revelation, what is the value any longer of that
which is less full and less complete ?
The answer is twofold.
i. We value it because it paved the way for
the more complete. This value comes home with
special force to our own age, for " in the face of
the historical spirit of the age, the study of past
theology can never be regarded as a piece of re
ligious antiquarianism." 1 And again, it has been
finely said that as we always retain hope for a
son who keeps his love for his parents, so we shall
never despair of an age which retains its love for its
own past.2 This instinctive gratitude for the past
should be as true of a Church and of a revelation
as of an age. In this spirit we recognize gladly
all those movements after truth, all the faith
in the gods, all the belief in human nature, all
the adumbrations of the Incarnation, all the
rites of sacrifice, which are found in the religious
books of other nations. But whatever can be
said of them must be said with tenfold strength
of the Old Testament : it, and not they, histori
cally produced the New Testament. No other
nation had in it such an element of progress and
¦J. R. Illingworth, in "Lux Mundi," p. 182.
2 Sabatier, "S. Francois d'Assise," p. 3.

THE OLD TESTAMENT 45
movement both upward and onward ; no other set
of religious books put forward so pure, so high,
so growing a conception of God's nature, or so
hopeful a faith in man : for the Psalter is as strong
an expression of the possibilities of man's righteous
ness as it is an outpouring of his penitence and
sense of dependence.1
Christians, then, cannot neglect or despise the
Old Testament. Their relation to it was one of the
earliest problems which they had to solve. The
Gnostics in the second century, and the Manichseans
in the third and fourth centuries, pointed to all the
traces of a lower morality, such as the polygamy
of the patriarchs and the kings, the cruel wars of
extermination sanctioned by Moses, the treachery
of Jael, the imprecation against the nation's
enemies found in the Psalms and the Prophets,
the anthropomorphic representation of God, and
they urged that God's hand could not be seen
there, that the Christian Church must cut itself
free from Judaism and the Old Testament. In
the same way a modern theologian has boldly
said that, " for our ethics, the Old Testament is
superfluous." 2 But both in ancient and modern
times the Church has absolutely refused to take
1 " No competent student is ever likely to deny that our increased
acquaintance with the religious literature of the ancient world has
emphasized the supremacy of the Old Testament Scriptures. They
still stand in lonely eminence, as they have always stood, immeasur
ably superior to all else of their kind." (J. R. Illingworth,
"Bampton Lectures," p. 173.)
2 Schleiermacher, quoted in G. A. Smith's " The Preaching of
the Old Testament to the Age," p. 25.

46 ON INSPIRATION
this line. Her writers have refused to cut the
Gordian knot by declaring that God's hand was
not there.1 They could not deny God's presence
through the whole history, and they pointed out
that morality must be judged relatively to the age
in which each patriarch or saint lived, and that
God's revelation of Himself is necessarily like that
of a father revealing his will and thoughts to a
growing child, " here a little, and there a little, line
upon line, line upon line." To take one instance,
which has often proved a stumbling-block, the
conduct of Jael in killing Sisera : of her it has
been well said by Dr Liddon : —
" Jael is only eulogized because she lived in an
age and in circumstances which extenuated what
was imperfect or wrong in her act. She could
not have been pronounced blessed had she been
a Jewess, much less had she been a Christian.
And a Christian cannot, if he would, place him
self in her position, or divest himself of that
higher knowledge of the will of God which has
been given him." 2
This progressive character of Christian morality
is, of course, clearly marked in the Sermon on
the Mount, especially in our Lord's treatment
of divorce, but it was realized explicitly in the
Gnostic and Manichaean controversies. These
1 Esp. St Augustine, "Contra Faustum." For this whole sub
ject, compare Mozley's " Ruling Ideas in Early Ages," especially
lects. x., xi., pp. 264-274, and Keble's "Tracts for the Times,"
No. 89.
2 Dr Liddon, " Sermons on the Old Testament," p. 93.

THE OLD TESTAMENT 47
earlier stages were not banned as the work of the
devil : they were God's handiwork, right for the
time, and with a permanent value as the stages
which lead up to the fuller revelation. Though
a ministration of death and engraved only upon
stones, it was glorious : the old wine was good.
But if a child may never forget the love and
gratitude which he owes to his parents, neither
may he merge his own personality in theirs. He
may not act as the Chinese man of seventy years
old is said to have done, still playing about on
the floor with his child's toys when in the presence
of his parents. He has his own life, which is not
theirs. So, too, Christianity is Christianity, and
not Judaism ; Judaism is the parent, not the
child ; the Old Testament may be even unduly
exalted, if this element of progress is not recog
nized. This has been done at times when acts
of cruelty have been imitated, or when the laws
of the Jewish Sabbath have been transferred to the
Christian Sunday without any consideration of
the difference. The Old Testament is " some
times the foreshadowing of the New, sometimes
its foil," x but it is never its facsimile. The author
of the Epistle to the Hebrews has written in
complete across the pages of the Jewish Scriptures.
" Even that which was made glorious had no
glory in this respect, by reason of the glory that
excelleth." 2
1 Dr Liddon, "Sermons on the Old Testament," p. 64.
2 2 Cor. iii. 10.

48 ON INSPIRATION
" So doth the greater glory dim the less :
A substitute shines brightly as a king
Until a king be by ; and then his state
Empties itself, as doth an inland brook
Into the main of waters."
2. But we value the Old Testament, not for
the mere historical fact that it has produced the
New, but for its intrinsic importance.1 We value
it as a child after he has grown up values a good
parent, recognizing how much of truth and guid
ance he owes him : and perhaps we may fairly
single out as our main debt to it the fact that
it is the revelation of a living God. The gospel
has been described as " the consummation in life
of that which was prepared in life," 2 and the Old
Testament is the record of this preparation in life.
Every side of human life is brought within its
scope ; and God is seen to be no mere abstraction,
no far-off watcher of a machine which He has
created, but a Living Being, giving life, uphold
ing life, controlling life, consecrating its every
manifestation. The mere form of the Old Testament is an
illustration of this truth. The Bible is not, like
the Koran, one book bearing the stamp of one
man's intellect ; it is a library, and the books on
1 Cf. Gore, "Bampton Lectures," p. 195: "For us the older
Scriptures stand not as adding anything to what is revealed in
Christ, but, in part, as giving in adequate perfection some elements
of the perfect religion — as the Psalms express for ever the relation
of the soul to God, and the Prophets the eternal principles in the
Divine government of the world."
2 Bishop Westcott " Epistle to the Hebrews," p. 480,

THE OLD TESTAMENT 49
the shelves come from many centuries, through
many minds, in many forms.1 History, moral
codes, ceremonial rites, songs of national victory
and of personal religion, philosophic discussions
of the perplexities of life, the sententious utter
ances of practical wisdom, the cries of pessimism,
the lyric of love-poems, the preaching of the
prophets, all alike are used as instruments through
which God touches life, and through life reveals
Himself. There is here a greater variety of form
than is offered in the New Testament.
But this truth goes deeper than the form of the
books. Thus, the very first chapter of Genesis
strikes at once the note of this wide extent of
God's life. His interests are not limited to human
life : all creation is His work, and its continuance
is provided for by Him. The whole universe is
knit together in one bond ; it is good in itself,
and has its aims before it is finally made to sub
serve the interests of man. And we have just a
hint given us of the happy intercourse between God
and man, of the true, natural, unmarred develop
ment of God's gifts and man's capacities, which
might have been possible, had man's self-will not
clogged and postponed that development. The
great mass of the Bible narrative (from Genesis
iii. onward) is, no doubt, concerned with the
restoration of fallen man ; in the technical lan
guage of theology, it favours the Thomist view
that the Incarnation was due to man's fall : but
1 Cf. Dr Sanday, "The Oracles of God," pp. 2, 3.
D

50 ON INSPIRATION
these two first chapters are on the Scotist side,
and hint that had there been no fall, the perfect
intercourse of God and man would have been the
true outcome of the Creation.
Again, while the Bible soon specializes upon
the history of the Jewish nation, yet it reminds
us that God has not lost sight or care of the other
nations of the world. The Jewish nation is
selected that it may be trained to be a source
of blessing to all the nations of the earth. And
meanwhile we have glimpses of true religion and
of real virtue in those nations. In Melchizedek
we have an illustration of the heathen priesthood
and its power of blessing ; in Balaam, of heathen
prophecy, and its power of reaching, however
blindly and unconsciously, to truth ; 1 of heathen
virtue in Job, praised both by God and man as
" a perfect and an upright man, one that feareth
God and escheweth evil," and winning from God
a special power of intercession for others. The
very title of the Lord's Anointed, the Messiah,
is applied to the heathen Cyrus;2 and the prophets
always imply that all the surrounding nations are
under Jehovah'scontrol.and look forward to the time
when they will consciously acknowledge His rule.
But the mass of the Bible is concerned with
the history of the Jewish nation. It treats it as a
1 May the fact that God speaks to Balaam through an animal,
which is so exceptional in the Bible, be a link of connection with
the many ways by which heathen soothsayers divined through the
sounds of animals?
2 Isa. xiv. i.

THE OLD TESTAMENT 51
chosen people, chosen indeed for a special task
rather than for a special privilege, or, rather,
endowed with special privileges with a view to
a special task. . Now, it is worth while to notice
in passing that this idea of God's special choice,
of His " preferential action," which used to be a
difficulty to many minds, as seeming to imply
favouritism, has been strengthened and developed
by the progress of biological study. Science with
its application of the principle of natural selection
has made far more intelligible the principle of a
Divine supernatural selection, which puts the
Divine approval on certain views and calls them
truth, on certain moral instincts and calls them
right, on a certain people and fits it for special
works, and calls it God's elect nation. " Science
has adopted an idea which has always been an
essential part of the Christian view of the Divine
economy, and has returned it again to theology,
enriched, strengthened and developed." x
We will, then, confine ourselves to this special
training of the Jewish people as recorded in the
Old Testament ; and we will dwell on two points
of permanent value.
I. God manifests Himself in history. Over and
above His self-revelation in Creation and in con
science and in reason, He manifests Himself in
historic actions : the God of grace is a God of
gracious ^action ; 2 and this gracious action has
1 A. J. Balfour, " The Foundations of Belief," p. 320.
» Cf. Bruce, " The Chief End of Revelation."

52 ON INSPIRATION
taken centuries in which to work itself out. Here
is the great contrast between the New Testament
and the Old. The New Testament covers a period
of seventy years ; if it is taken by itself, the
action of God in the Incarnation seems sudden,
startling, out of relation to the ordinary facts of
life : then we turn back to the Old, and we find
that something akin to this act has been working
for centuries ; we find a great purpose worked out
in all the realities of daily life and of national
history, — worked out through progress and retro
gression, through success and failure, by means
of men of like passions with ourselves. As the
subsequent history of the Church has been called
" a cordial for drooping spirits," so, " whatever
things were written aforetime were written that
we, through patience and comfort of the Scriptures,
might have hope" (Rom. xv. 4).
This sense of the vastness of the periods through
which God has worked His will gives us hope in
hours of perplexity, but it also lifts our whole
conception of what we mean by God and His
work and worship, and deepens the reverence
with which we think and speak of them.
A few instances will make this plain.
a. God is revealed in the New Testament as
the universal Father, whose chief attribute is Love.
To us it may seem strange that such a conception
should not have been revealed earlier, yet it is
easy to see how readily it might have been per
verted by minds untrained in other thoughts of

THE OLD TESTAMENT 53
God. The idea of love degenerates very quickly
into that of a weak good-nature ; and even the
idea of Fatherhood may be misunderstood. The
heathen treated God as their Father, but it meant
to them little more than the physical ancestor of
their race ; it carried with it no sense of obligation
upon themselves as sons to show a character
worthy of God. The Jews, again, had the con
ception of God as the Father of the whole race,
but the thought was rarely applied to individuals :
the ordinary Jew would not have prayed as a child
to a father. Hence the Old Testament shows us
the gradual preparation of men's minds to embrace
so high a conception of God. God was probably
known to the Jews at first, as to surrounding
nations, by some title, which simply expressed the
idea of lordship or ruling ; or, again, as with
the surrounding nations, He was thought of as the
embodiment of strength and power (El), as, in His
unity, comprising every element of strength, com
bining all that surrounding nations attributed to
their gods (Elohim). Then a great step was
taken in advance : the conception of God was
clearly separated off from that of the surrounding
Divinities. Israel's God was quite distinct: He was
Jehovah, " He will become what he will become,"
the eternal living Power, whose characteristic
was activity, ever alive to His people's needs.
choosing them, guiding them when chosen, ready
to interfere on their behalf, — one who had at His
command the hosts of heaven, and so was able

54 ON INSPIRATION
to guide the armies of Israel in battle (Jehovah
Sabaoth). Gradually the moral features of His
character were emphasized : He was the God of
the moral law, merciful and gracious, yet not
willing to clear the guilty ; a jealous God, who
demanded the entire service of His people ; above
all, the Holy One of Israel, who stands high above
the earth, who requires that His people shall keep
themselves separate from sin, who punishes His
people that He may purify them. Thus the
moral teachers drew out the moral character of
God ; while, on the other side, the thinkers em
phasized the wisdom which had been from the
beginning with Him, guiding the plan of creation,
and watching over the fortunes of the chosen
people. So many-sided was the conception of
God ! Such ages did it take before the full revela
tion was possible ! Then at last He, who had
revealed Himself in creation, who had spoken
through the prophets, whose hand had been felt in
history, revealed Himself in His fulness in a Son
who could witness to the full scope of the Father's
heart ; and those who had recognized His
sovereignty, His strength, His living activity,
His righteousness, His wisdom, could welcome
His Love. The strength, the moral sternness,
the jealousy, the holiness have not passed away.
They lie behind the Father's Love, which becomes
a stronger, more bracing, more stimulating power
when it is felt to include them all, and to be able
to use each as its instrument.

THE OLD TESTAMENT 55
b. The New Testament gives us in our Lord
the type of a perfect human character. In Him
we see that the nature of man is akin to that
of God, and, therefore, can be united with it ; we
see it glorified by service and obedience, and rising
to its fullest height through the sense of constant
filial dependence upon a Father ; and in the
strength of this dependence able to put by tempta
tion, able to know the Father's will, sensitive with
sympathy for every child of the Father, strong
in indignation against all hypocrisy and cruelty,
against all that thwarts the Father's will ; ready
to face death itself rather than be disloyal to that
will. But how little were men prepared at first to
accept this as the ideal of man ! And the Old
Testament shows how human capacity was
gradually developed, how man was trained to
be conscious of the power of self-sacrifice and
service, of the dignity of his own nature. He is
trained in the thought that man can represent
God to his fellows : the king rules as the vice
gerent of God ; the prophet speaks for God, laying
down with authority His commands both in the
moral and political sphere ; the high priest blesses
for God. Again, the character of man is trained :
in Abraham man is taught the power of faith, of
standing alone among men through trust in God,
of preferring the future to the present ; in the
moral code man is taught that obedience in
morality is absolutely necessary for God's service ;

56 ON INSPIRATION
by the prophets his intellect is trained to under
stand the method of God's working ; in the
Psalms he is taught the language of true
emotion, whether of penitence or of praise.1
Prophets and Psalmists alike bear the strongest
witness to man's consciousness of the possibility
of intercourse between God and himself, i.e. to
the reality of inspiration.2 Once more, the
detailed lives of the great men of the Old
Testament — such as the story of Abraham willing
to sacrifice his own son, of Joseph refusing to sin
against God, of Jeremiah witnessing boldly to an
unpopular truth among his own people, of Daniel
facing death for his religion, and the ideal picture
of the suffering servant of the Lord led as a lamb
to the slaughter, all opened men's minds to realize
the greatness of self-sacrifice and of holiness.
Even the cruel exterminating wars against the
surrounding nations, whose religion was befouled
with immoralities, and the language of denuncia
tion in the Psalms against the enemies of the
Lord were necessary stages to teach a true hatred
for sin. This treatment of human nature is all
the more striking that it is perfectly natural. The
writers do not treat their characters as types,, or
illustrations of moral truth ; they treat them as
men, with the virtues and vices of men : that
1 Cf. Dean Church, " The Discipline of the Christian Character. "
2 For this witness of the Prophets, compare J. R. Illingworth,
" Bampton Lectures," 1894, lect. vii. ; Sanday, " Bampton
Lectures," 1893, lect. iii.; Kirkpatrick, "The Doctrine of the
Prophets," lect. xviii.

THE OLD TESTAMENT 57
is the charm of the Old Testament, that its
characters are so true to human life ; this is its
great value for teaching the young. We, looking
back upon them, can see that they serve a higher
purpose, training our minds to appreciate the
truest ideal. If that ideal came to us only in
the life of our Lord it might seem hopelessly above
us : in the Old Testament, we see the various
elements, which go to make up that perfection,
existing among men like ourselves ; and again,
through patience and comfort of the Scriptures,
we have hope, for ourselves and for our fellows.
c. But the Old Testament takes no shallow
optimistic view of human nature ; it recognizes
fully the meaning of sin. And here, too, the
seriousness of sin is emphasized in a way different
from that in the New Testament. It is true that
nothing can emphasize it more than the fact that
it needed that the Son of God should suffer upon
the Cross in order to undo the work of sin. But
that is a doctrine which appeals only to those
who believe in our Lord's Divine nature. We
turn back again to the Old Testament, and we
find much that leads up to this serious view of
sin. The sin of Adam brings sorrow, toil, and
death upon himself, and confusion on the face of
nature ; in the historical narrative the sin of
Joseph's brethren brings distress upon them years
after their guilt ; x the sins of the fathers are
visited upon their children ; the sin of the in-
1 Gen. xiii. 21.

58 ON INSPIRATION
dividual, such as Achan or David, affects the
whole nation ; the consequences of sin pass out at
once beyond the sinner's control. On the other
hand, it takes centuries before man knows fully
the meaning of sin, sufficiently for entire re
demption to be possible. God trains man to
hope for recovery from the first ; He gives the
law to deepen the knowledge of sin ; He provides
atonement for individual sins in the ritual of the
temple ; He rises up early, and sends forth His
messengers to plead " Why will ye die ? " to all
sinners ; the intercession of Job prevails for his
children and his friends ; the intercession of Moses
and Phinehas for the whole nation ; the servant
of the Lord bears the grief and carries the sorrows
of others. In the light of all this education, we
can see how natural is the New Testament view
that the sin of Adam had affected all humanity,
what a natural climax it is that God should give
His only Son to undo the evil, and that His inter
cession should affect the world.
d. No less strikingly does the Old Testament
widen for us the conception of worship. The New
Testament shows us the bloom, the flower of
worship — the worship in spirit and truth ; but the
Old Testament shows the growth of the flower,
shows us all that is needed for the growth to be
real. On the one hand, we have the worship of the
temple, and all that is associated with the thought
of sacrifice. Here we have the great national

THE OLD TESTAMENT 59
festivals, in which the great moments in the
nation's life, the great days of the agricultural
year, or the commemoration of great historical
events in the nation's past were made subjects of
grateful praise, or the nation's need for atonement
was the subject of intercession. Here there is no
thought of the needs, the sins, or the blessings
of the individual worshipper's own life : he is
concerned only with the praise of Jehovah's glory ;
he is lifted out of himself by the tidal wave of a
national enthusiasm. The ritual rises in dignity
and magnificence with the greatness of the festival.
But the individual's life is also consecrated by
sacrifice : the individual offers of his substance
as a sign of tribute, of allegiance to God as his
King ; he calls God to share his food with Him
as a symbol of fellowship with God ; where he has
become ceremonially unclean he offers sacrifice
that he may be purified ; where he has committed
sins of ignorance he offers the sin-offering for
atonement. Sacrifice is put forward as the natural
expression of man's feeling towards God, " the
response of love to love, of the son to the Father,
the rendering to God in grateful use of that which
has been received from Him," x the expression of
allegiance and of fellowship : but also the expres
sion of the sinner's feeling towards an offended
God, longing for return, willing to make actual
1 Westcott on " The Epistle to the Hebrews," p. 281. Compare
the whole section on "The Pre-Christian Idea of Sacrifice" (pp.
281-292).

60 ON INSPIRATION
sacrifices for it, eager to shelter himself under the
shadow of that which is purer than himself, eager to
be sprinkled with new life that comes from else
where. Probably as time went on and the nation
became more conscious of its failures and sinfulness,
the thought of atonement came more home to it,
and the ceremonies of the great Day of Atonement
more prominent in the conception of sacrifice : but
we shall not appreciate the Lord's work duly unless
we see in it the spiritual fulfilment of allegiance
and of fellowship, as well as of atonement ; neither
will our own worship be adequate, if these various
forms of sacrifice do not find expression in it.
On the other hand, we have the worship of the
synagogue, just organized within the limits of the
Old Testament, with its service of prayer and of
teaching. Experience had shown that the service
of the temple was not sufficient ; it was necessary
that the knowledge of the law should be widely
diffused, that men should be trained to understand
as well as to worship. The Christian Church has
often beep treated as the offspring and child of
the synagogue, but it is no less so of the temple.
For its complete worship it must embody all the
principles which were embodied in both.
e. In exactly the same way did the experience
of the Jewish nation show how many-sided must
be the regulation of religious life, if it is to be
permanent. It was not sufficient that a prophet
like Moses should lay down the moral ideal, or
than the later prophets should raise the spiritual

THE OLD TESTAMENT 61
conception of Jehovah's nature : it was necessary
also that the priest should organize worship, and
ensure the due regulation of ritual ; it was necessary
further that the scribes should apply the rules
to the difficulties of daily life, and should take
measures to secure the permanence of the know
ledge of God. Prophet, priest, and scribe all
contributed their quota to the growth of the Old
Testament canon, and also to the regulation of
Jewish life ; neither the canon nor the life was
complete without all three : and this combination
condemns any one-sided Christianity, whether it
lays undue stress on a high philosophic ideal and
makes preaching its only instrument, or lays
undue stress on acts of religious worship and
makes mere ritual acts its one aim, or lays undue
stress on works of philanthropy to the neglect
of the worship of God.
In these and many other ways is it true that
the Old Testament strengthens our faith in a way
that the New Testament cannot exactly do,
because it shows us the work of a living God
stretching through centuries of time. Touch the
New Testament where you will — its conception of
God, its conception of man, its conception of sin,
of redemption, of sacrifice, of worship, of an ordered
religious community — and you find that the roots
of the conception run up into the distant ages ;
they do not stand alone, but they have their con
firmation in the needs and the experiences of

62 ON INSPIRATION
countless generations of mankind ; and this is one
of the strongest proofs that they are true.
II. In another point the Old Testament stands
in contrast to the New, and comes as a useful
supplement to it. It exhibits God's method of
working through a nation. It teaches that the
individual gets his true life through belonging to
a nation, and that in its turn the nation has a
responsibility, a righteousness, a blessing or a con
demnation. This truth has two bearings, one of which is
taken up in the New Testament, the other is not.
On the one hand, it teaches us that no individual
stands alone in God's sight : he inherits his bless
ings as a member of a nation ; he worships as
a member of a nation. " The religious subject,
the worshipping individual, Jehovah's son, was not
the individual Israelite, but the nation qua nation," 1
and the individual only in virtue of belonging to
that nation. Now this truth has passed over,
and been widened in passing, into the Christian
Church ; there, too, the individual finds his de
velopment only through his relation to the whole
body, and can claim its blessings only so far as
he is loyal to the body. In this respect the Old
Testament only strengthens the truth by illustra
ting its action on a lower level.
But the other side of the truth is the reality
of a nation's life and responsibility. This finds
1 W. Robertson Smith, "The Old Testament in the Jewish
Church," p. 248.

THE OLD TESTAMENT 63
scarcely any expression in the New Testament ;
and that for several reasons. The New Testa
ment is occupied with the narrower unit of the
individual soul or the wider unit of humanity ;
for the moment the intermediate unit of the
nation falls into the background. Nay, more
than that, as far as New Testament writers deal
with the unit of the nation, it is in a destructive
spirit, it is to break down the thought of national
privilege : " in Christ Jesus there is neither Jew
nor Gentile." The national unit had got into a
wrong position ; it had had its value even as the
religious unit : but the time had come when this
was no longer right. The universal Fatherhood
of God was proclaimed ; and no tie of national
privilege, any more than ties of position or wealth,
were to separate man from man, or make any
difference in God's sight as the ground for religious
blessing. Man, as man, was the object of God's
love ; all are one in Christ Jesus. Again, the
Christians of the New Testament were not in a
position to speak to, or to guide, the rulers of the
nations. They could give advice to their fellow-
Christians as to the duty of subjects towards the
Imperial rule ; they could enjoin prayer for kings
and all that are in authority : but they could
not lay down rules for emperors or principles
of national duty. Yet nations still existed as
nations ; they still had their duties and responsi
bilities and privileges, intermediate between the
family and humanity : and a time came when the

64 ON INSPIRATION
Christian Church could control their legislation.
Then it was that the value of the Old Testament
was felt. No doubt mistakes were possible and
were made ; it was not possible to transfer the
details of the legislation for a small agricultural
people to an imperial or commercial nation, — to
apply, for instance, Isaiah's protests against foreign
alliance or international commerce to modern
times : yet the prophetic ideal of a redeemed
nation in which righteousness should be carried
out, the prophetic interpretation of Jewish history
which saw Jehovah's punishment in national
calamities and Jehovah's blessing in national
prosperity, the prophetic demand for justice and
liberty, the prophetic protest against the oppres
sion of the poor, told upon legislation and is still
a political influence. " Savonarola, besides reviv
ing a pure gospel, was a great preacher of civic
righteousness : he became so by his lectures upon
Amos and other prophetical books. From his day to
our own there never was a European city or nation
moved to higher ideals of justice and charity,
without the reawakening of those ancient voices
which declared to Jacob his sin and to Israel his
transgression." 1
A living God working through centuries of
activity, working in every form of civilization, but
working especially through a nation — that is the
picture which the Old Testament presents to us.
1 G. A. Smith, "The Preaching of the Old Testament to the
Age." (Hodder and Stoughton, 1893.)

THE OLD TESTAMENT 65
In Bishop Butler's words, " the general design of
Scripture is to give us an account of the world as
God's world ; " 1 and therefore the Church has
carried the Old Testament, no less than the New,
to Gentile nations as well as to Jews. She admits
that the Old is always subordinate to the New ;
she supplies in her Creed a guide to the central
teaching of both Old and New : but she puts both
into the hands of her converts. And the Old
Testament justifies her trust no less than the
New. The missionary finds in it guidance for
dealing with elementary stages of civilization ;
the mother finds simple stories by which her
child's faith and courage are awakened ; the
preacher, an inexhaustible store of character, true
to life and revealing moral truth in every page ;
the religious soul finds in the Psalms all the
expression that it needs of faith and hope and
penitence ; the pious student turns back from the
revelation of the New Testament, and finds fore
shadowings, hints, types, of the Incarnation or
the Cross in details of the earlier narrative. Just
as when we know the issue of a drama, we turn
back and find hints of the issue where we had not
noticed them on our first reading ; or, as the
biologist who knows the final structure of an
animal can interpret the meaning of each line
or curve in the embryo : so he who knows the
meaning of the revelation of the Gospel, can find
traces of similar truths in the earlier Scriptures,
1 Butler, "Analogy," ii. c. vii.
E

66 ON INSPIRATION
nay, finds the same truth there — the Presence of
One God ever working for one end, the redemp
tion of man. "The believing soul is never anxious
to separate its own spiritual life from the life of
the fathers." 1
We may venture to prophesy that the Old
Testament will justify this trust even more in
times to come. It is but a half-worked diamond
mine. Bishop Butler saw this, and showed by
what methods it would be worked more completely.
" As it is owned that the whole scheme of Scripture
is not yet understood, so if it ever comes to be
understood before the restitution of all things
and without miraculous interpositions, it must be
in the same way as natural knowledge is come
at — by the continuance and progress of learning
and of liberty, and by particular persons attending
to, comparing, and pursuing intimations scattered
up and down it, which are overlooked and dis
regarded by the generality of the world. . . . Nor
is it at all incredible that a book which has been
so long in the possession of mankind should
contain many truths as yet undiscovered. For
all the same phenomena and the same faculties of
investigation, from which such great discoveries
in natural knowledge have been made in the
present and last age, were equally in the possession
of mankind several thousand years before. And
possibly it might be intended that events, as
1 Robertson Smith, " The Old Testament in the Jewish Church,"
p. 192.

THE OLD TESTAMENT 67
they came to pass, should open and ascertain the
meaning of several parts of Scripture."1 That
prediction is being fulfilled : archaeology, literary
criticism, the study of the growth of institutions
and of doctrines all bring their tribute to the
Bible ; and it is the Old Testament, even more
than the New, which is the gainer. Meanwhile,
the social needs of our age are giving a new value
to the ideals of the prophets, and the comparative
study of other religious books shows that the Old
Testament stands supreme to all but the Christian
books in the width and depth and purity of its
conception of the living God.
1 Butler, "Analogy," ii. u. iii.

THOUGHTS ON THE STUDY OF
THE NEW TESTAMENT
1. PRESUPPOSITIONS OF THE STUDY >
THE primary question which any student of
the Bible has to consider is whether he has
to " interpret it as any other book."
The demand that he should so interpret it
is certainly right and natural, for a revelation
that has embodied itself in literature must
perforce submit to all the tests of literary
criticism. But this demand carries us such an
extraordinarily little way on our pursuit, perhaps
not much further than the demand that we should
test a diamond as we should any other stone, or
treat a hero as we should any other man. For
really there are no two classes of books that we
interpret alike. To the simplest books we bring
a simple set of presuppositions ; for a great work
of literature we need a more complex set, while
finally for the study of the sacred books of religion
we need yet more.
1 The main substance of an Inaugural Lecture delivered as Dean
Ireland's Professor of Exegesis in the University of Oxford on Feb.
S, 1896. 69

70 ON STUDY OF THE NEW TESTAMENT
It may be said that this difference only applies
to our moral attitude towards the book, that the
same literary tests apply to all, but when tested
each requires a different treatment. Yet this does
not exhaust the whole truth : the fact that we are
interpreting a religious book which makes claims
upon our life and which deals with the supernatural,
affects the literary treatment in two ways. First
it makes us more exacting or scrupulous in the
application of the lower tests ; we are more
anxious to test a diamond and to ascertain its
provenance than we are to test an ordinary
stone ; more anxious to understand the motives
of a hero than those of an ordinary man : so
we are more anxious to have the exact text
of the Bible, to fix the exact shade of meaning
in each writer's use of language, to trace the
genesis of its books, to be sure that we are not
having that which is apocryphal offered to
us as genuine. Undoubtedly, scholars do not
hesitate to accept as genuine, classical writings
(e.g. the Postics of Aristotle) on evidence which
is far inferior to that which can be exhibited
for the least well attested book of the New
Testament. But at the same time our wider presuppositions
necessarily affect the way in which we apply these
tests : and I wish to-day to consider some of the
simplest presuppositions which we have a right to
ask every student to bring to the study of the
Bible, and then to illustrate the true methods of

PRESUPPOSITIONS OF THE STUDY 71
exegesis by such exegesis as we find in the New
Testament itself.
I. We approach the work of men who have
moved the world, and we have a right to expect
to find in them a rich humanity and an intellectual
grasp which can sympathize with many sides of
human life and which can hold many sides of the
one great truth in due proportion. Professor
Ramsay has said lately that " there is only one
kind of cause that is sufficiently complex to
match the many-sided aspects of the Acts of
the Apostles, and that cause is the many-sided
character of a thoughtful and highly educated
man 1 : " and a somewhat similar claim we
may make for every writer of the New
Testament, certainly in the highest degree for
St Paul. Now see how this presupposition at
once affects a literary question. The Epistle
to the Ephesians is one of the Epistles about
whose authorship there is most dispute in the
present day : and why ? because its doctrine
about our Lord's nature and about the Church is
slightly in advance of anything stated in the
earlier Epistles of St Paul, although it is ad
mittedly a natural advance along the line there
laid down : and, again, because the struggle
between Jewish and Gentile Christians has changed
its phase : the Gentiles are in a majority and are
in danger of despising the Jews, and the writer
1 St Paul, "The Traveller and the Roman Citizen," p. 13.

72 ON STUDY OF THE NEW TESTAMENT
is throwing his influence against this Gentile
arrogance and forgetfulness of their own past
history. Now there are two possible explana
tions of these facts : either St Paul's thought
has itself advanced into clearer and more
explicit statement of truth, and he has had
power to adapt his moral teaching to a change
of circumstances in the Church — a change which
must of course be justified on other grounds
as possible within his own lifetime ; or some
later Paulinist has carried on his teaching by
a true development to a slightly further stage,
and adapted it to slightly different circumstances
some twenty or twenty-five years after his
death. Now ultimately, — after all literary tests have
been applied, — this question will depend on the
presupposition which we have of St Paul himself.
If it is that of one who was eminently a contro
versialist, the champion of the Gentiles, with one
limited and carefully catalogued repertory of
ideas, we shajl deny his authorship of the Epistle.
If on the other hand our conception is of one
who is primarily a spiritual apostle, constantly
drawing fresh inspiration from Christ and con
stantly aiming at building up the spiritual life of
his converts: anxious indeed that the Gentiles
should be admitted within the Church, but more
anxious that they should behave in a Christian
spirit, when admitted ; or if again it is the wider
conception still of the constructive ecclesiastical

PRESUPPOSITIONS OF THE STUDY 73
statesman,1 ever striving to keep in harmony
with the older Apostles, to make the Gentile
converts sympathize with the Jews, and to enforce
on all the sense of brotherhood which springs from
a common redemption, we shall find no difficulty
in believing that he wrote this Epistle.
I take another instance, this time from the
Gospels. There is no doubt that we can find in
them two contrary tendencies attributed to our
Lord Himself. On the one hand we have what
has been called an Ebionite tendency : there is
the duty of standing apart from the world, from
social life, from marriage, from wealth. " Blessed
are ye poor." " Woe unto you that are rich."
"Sell all that thou hast and give to the. poor."
" Man, who made me a judge or a divider over you?"
" There are eunuchs which made themselves
eunuchs for the kingdom of heaven's sake." " If
a man cometh unto me and hateth not his own
father and mother and wife and children, he cannot
be my disciple : " "I pray not for the world."
On the other side there is the marriage feast at
Cana of Galilee, the healed demoniac not allowed
to come out of the world but sent back to his
home, the strengthening of the marriage tie, the
blessing on children, the rich disciple from
Arimathaea, the disciples sent back to be as salt
and leaven in the world, "that the world may
believe that Thou hast sent me." The life of
1 Cf. Dr Hort, "The Romans and the Ephesians," esp. pp. 39-
50, 170-184.

74 ON STUDY OF THE NEW TESTAMENT
separateness and the life of mingling with the
world, monasticism and family life, find themselves
equally at home within the four walls of the
gospels. Now criticism in the presence of these
facts will again depend on its presuppositions.
It will trace out clearly these two elements ; it
may perhaps be able to identify the earlier docu
ments, one emphasizing one side, another the
other, out of which the Evangelists have con
structed their narrative. So far all students can
follow together. But the difference will arise
when we attempt to explain the source of these
two elements. If criticism starts with a low idea
of the Personality of the Teacher, it will find in
the Gospel narrative an Ebionite germ worked over
in the interests of a later Catholicism ; or a human
doctrine of brotherhood and of the consecration of
this world corrupted and interpolated by Manichaean
and monastic tendencies. They will offer no
difficulty to one who believes that that Teacher
could gauge, as none other could, both the evil
that is in tjie world and its possibilities of good.
The tears of men,
The death of threescore years and ten,
The trembling of the timorous race —
These had not so bedimmed the place
His own hand made, but he could know
To what a heaven the earth might grow,
If fear beneath the earth were laid,
If hope failed not nor love decayed.1
1 Adapted from W. Morris, "The Earthly Paradise"; "The
Love of Alcestis."

PRESUPPOSITIONS OF THE STUDY 75
Thus, while criticism presupposes that we can
put ourselves in the writer's or speaker's position
and see what is rational or psychologically possible,
we shall be very slow to limit the psychological
possibilities of those who are confessedly greater
than ourselves — much more of One who left
upon those who knew Him the sense of His
being free from all the limitations which sin
causes. II. The second presupposition is one on which
I shall not dwell, as it would lead so quickly
beyond the line of what may seem fitting in a
lecture-room ; but it must be referred to. It is
this — the presupposition that the writers are all
concerned primarily with the ethical and spiritual
needs of mankind. Mr Balfour, in speaking of
the presuppositions which we bring to the study
of all history, has said — " In most cases these
questions of antecedent probability have to be
themselves decided solely, or mainly, on historic
grounds, and failing anything more scientific by a
kind of historic instinct. But other cases there
are, though they be rare, to whose consideration
we must bring larger principles drawn from a
wider theory of the world, and among these should
be counted as first, both in speculative interest
and in ethical importance, the early records of
Christianity."1 It may be doubted, indeed,
whether this antithesis between the larger principles
1 "The Foundations of Belief," p. 337.

76 ON STUDY OF THE NEW TESTAMENT
and the historic instinct is a true one ; rather is it
a wider historic instinct to which we appeal, which
shall be alive to the historic facts of sin, of remorse,
of recovery, and so be able to see what was
probable at that moment in the world's history
which has most affected all these facts. But we
cannot resist Mr Balfour's conclusion that the
mood of expectation in which we consider the
extant historic evidence of the Christian story
will depend upon the view which we take of the
ethical import of Christianity and that upon the
degree to which it ministers to our ethical needs.
This consideration will throw into the second
place of importance questions of minor details, e.g.,
the historical fact of the Crucifixion, and its
spiritual significance will not be affected, even if
we were obliged to conclude that our two accounts
differ as to the day on which it happened : even
if the Fourth Gospel is " tacitly but deliberately
correcting " 1 a mistake of the Synoptists. At
the same time it requires that we should bring
wider considerations to the interpretation of the
book. If " the student of history is a politician
with his face turned backwards," 2 then the inter
preter of the N.T. is an evangelist, a missionary,
an ecclesiastical statesman with his face turned
backwards. Without this we shall misunderstand
even the full meaning of the words and fall under
S. Chrysostom's canon, ob neriyeig rwv vpayi^druv hia
1 Cf. Dr Hort in the "Expositor," 1892, p. 183.
2 Lord Acton, " Inaugural Lecture," p. 58.

PRESUPPOSITIONS OF THE STUDY 77
tovto xal ruv prifidrw exir'iitretg} The requirements
of the student of the Bible are so excellently
summed up in the following passage that I cannot
do better than quote it :— —
" Let there be the freest and fullest application
of all Eastern lights to the interpretation of
Scriptural modes of thought and feeling, and let
men bring to the exposition and representation of
Scriptural narrative all the knowledge they can
acquire of nomade, and desert, and Palestinian
life ; but if they do this, and profess to do it, then
also must we require of them to bring with them
too the eastern and the southern soul — the noble
impulses, the deep reverence, the burning love and
hate — the faith and freedom and simplicity —
which characterise the whole being there of
Patriarch and Prophet, of Warrior, Rhapsodist,
and Ruler. Merely to bring antiquarian and
philological learning, however oriental, to the study
of the Scriptures, while the heart remains modern
and northern, this is not the way to understand
them really, either in their literal or their spiritual
sense. To enter into the mere minds and natural
feelings of the writers, there is need that the
frigidity of the scholar be exchanged for the
genial nature of the dweller in the open sunshine
of heaven : and for all that is more than this, no
due comprehension of such writings as those of
either Testament can ever be arrived at without
something more than a mere knowledge of the
1 S. Chrys. in Eph. i. 11-14, p. 771.

78 ON STLTDY OF THE NEW TESTAMENT
external records of man's life however varied —
without a certain experimental spirituality — a
practical personal interest in the great problems
of universal human nature, and a large sympathy
with the deepest realities of many souls." (Myers,
" Catholic Thoughts on the Bible," p. 124.)
III. The third point to be remembered is that
we are ultimately dependent upon the evidence
of the Master's own disciples. The books can
never be simply like the productions of individual
authors ; they are also the documents formally
put before the world by a society- — as adequate
accounts of its own origin, and tests of its future
teaching and practice. The conception of what
St Paul was, and much more of what the Master
was, depends upon the traditions of the Church
and their authentication of the records. No
doubt to us history has justified their conception
or subjective religion has made it real, but it came
first to the world on that authority ; we have no
contemporary evidence, Jewish or Pagan, by which
to check it.
Let us see to how large an extent this is true.
The chief attestation to the accuracy of the record
was given in the first formation of the Canon,
when, in the second century or even earlier,
definite collections were made either of Epistles
or of Gospels, and (to confine ourselves to the
Gospels), our present four were separated off and
vouched for as true. The beginnings of this

PRESUPPOSITIONS OF THE STUDY 79
process are seen within the NT. itself. The
Fourth Gospel, for instance, does not come to us
solely on the authentication of its author, but with
a formal attestation from some persons, who speak
with a tone of authority about it. " This is the
disciple which beareth witness of these things :
and we know that his witness is true " (xxi. 24).
The first three verses of the Apocalyse are perhaps
a similar attestation to the author's right to be
heard given by others.
But further in the Gospels themselves how
much is the conception of the Master dependent
upon the writer. The choice of incidents to be
recorded, the grouping of them, the sense of pro
portion conveyed by them, all affect our concep
tion of Him. Again we are accustomed to speak
of the way in which the subjective power of the
mind of the writer of the Fourth Gospel has
coloured the discourses which he records. This
is probably true, although there are clear indica
tions (e.g., the absence of the technical language of
the Prologue from the narrative) that the writer
was conscious of a difference between his own
words and the Lord's : but it needs to be re
membered that whatever we say of the Fourth
Gospel must be said of the Synoptists too. It is
almost certain that our Lord spoke in Aramaic ;
therefore the discourses in all the Gospels are
translations ; no doubt in most cases they are
condensations ; the subjective influence of the
writers' minds here too has been at work. One

80 ON STUDY OF THE NEW TESTAMENT
clear instance of the freedom that a writer would
allow himself is St Luke's explanation, " When
ye see Jerusalem encompassed with armies " to
represent the more original " when ye shall see
the abomination of desolation standing where it
ought not," and our only securities that that
influence has not distorted the substance of the
teaching are, first, the internal evidence of sub
stantial agreement between the Synoptic and
Johannine records, and between them and the
teaching of the Epistles, and, secondly, the fact
that both alike were accepted by Christians as
adequate to express that teaching.
Once more — the narrative comes to us from
the first illustrated and enforced by comment.
Thus if we start from the simple narrative which
underlies the Synoptists, we find here a short out
line of the life from the ministry of John the Baptist
down to the Resurrection : there are no dates, no
chronology either external or internal : there is
only a grouping of a few striking instances illus
trating certain spiritual principles ; one group
illustrates* the power, the authority (i^oveia) of the
Teacher : another his insistance on that authority
in spite of its being challenged : a third the
necessity of faith for the reception of his blessings :
a fourth the true conditions of service. Through
out, the compiler (or compilers) is writing a Gospel
and not a chronicle ; he is showing to men the
nature of the Teacher and the way to win His
blessings. This is made clearer by the few

PRESUPPOSITIONS OF THE STUDY 81
comments interspersed in the narrative. The
simplest of these are merely explanatory ; such
are the interpretation of Golgotha, the statement
that the sons of Zebedee were fishers, that the
young man was rich, that Judas proved the traitor,
or again the note, " one of the twelve," added at
the account of the treachery ; this last, however, not
so much for identification as to emphasize the
ingratitude of Judas. Going rather deeper are the
comments which explain the motives of the Scribes
in their treatment of the Lord and His motives and
His power of reading their thoughts. Most strik
ing of all are the interpretation of the history as the
fulfilment of prophecy, where John the Baptist's
work is connected with " the voice of one crying
in the wilderness," and the comment on the Lord's
teaching as having authority and standing in sharp
contrast to that of the Scribes. The earliest
picture then that we can ever hope to reach of
the Lord is that of a Teacher standing out in
authority above the Scribes, wielding an unusual
power in action and in speech, claiming preroga
tives which are Divine, fulfilling prophecy,
triumphing over death.
St Mark takes this narrative and re-edits it and
adds his own comments. These do not differ
much from those of the earlier narrative : like it,
he adds explanations of Aramaic words and
Jewish customs, and historical notes to make the
scene clear (vi. 14, 31; vii. 3); but he em
phasizes even more the slowness of the disciples
F

82 ON STUDY OF THE NEW TESTAMENT
and of others to understand the teaching, and
therefore he dwells more upon the adaptation of
His teaching by the Lord to the state of his
hearers and the variation in tone from time to
time " as they were able to hear " (iv. 34 ; viii. 3 1 ;
x. 1 ; xii. 1) ; hinting at a deeper teaching given
to the disciples and not revealed to the masses.
One note is of special interest in which he shows
the bearing of a deep saying of the Lord's,
Nothing from without the man going into him
can defile him," upon a question of practical
interest in Apostolic times, " This he said making
all meats clean " (vii. 1 9).1 Finally in his title he
unreservedly identifies Jesus with the Messiah, and
possibly entitles Him God's Son.
This tendency to comment increases both in St
Matthew and in St Luke, and is so marked in
character that it may be passed over quickly.
Both show a desire to meet false current views,
St Luke in the introduction to his genealogy,
adding ug itopigiro to the statement that Jesus was
the son of Joseph ; St Matthew explaining the
current view about the body of the Lord, as having
been stolen. Both emphasize the supernatural
character of the birth : St Matthew adds at each
turn the fulfilment of prophecy ; St Luke tries
to fit in the chief events into external chronology,
also adding references to prophecy where it
1 It may be that the phrase 6 avayiyv&aKwv voeiroi (xiii. 14) is a
similar note of the Evangelist, but it has always seemed to me to be
a part of our Lord's own words, and so Dr Hort interprets it
(" Romans and Ephesians," p. 150).

PRESUPPOSITIONS OF THE STUDY 83
pointed to work among the Gentiles (iii. 4, 5 ; v. 2) ;
he adds the reason for which several of the parables
were spoken, and constantly points out the effect
of the Lord's teaching upon the masses who heard
it, exciting their amazement. Even St Luke's,
which is the most literary, the most purely
historical work, yet has for its chief aim to
confirm the knowledge of a catechumen in a narra
tive taught to him by catechists. His preface
reminds us that we have to deal not only with
tradition handed down from father to son, but
with xarr^mg, that is deliberately chosen incidents
deliberately taught to those who were to join the
Christian Church.
This spiritual commentary woven into the
historic facts finds its chief expression in the
Fourth Gospel. The writer states that a spiritual
aim has motived his choice of incidents : " these are
written that ye may believe that Jesus is the Christ,
the Son of God, and that believing ye may have
faith in His name" (xx. 31). He has a definite
group of disciples — either literally at his side
while he is dictating, or at least in his mind's eye
— " that you may believe." So again, " he
knoweth that he saith true, that ye also may
believe" (xix. 35). Throughout the whole
narrative commentary is interspersed. Like all
his predecessors he adds explanatory notes of
time, of place, of interpretation of Aramaic words :
like them all, but especially like St Matthew, he
points out the fulfilment of Jewish prophecy.

84 ON STUDY OF THE NEW TESTAMENT
Like them all, but especially like St Mark, and
in much fuller measure, he explains the motives
of the Lord Himself, of the disciples, of the crowds,
emphasizing especially the line of cleavage which
the Teaching produced among the hearers. More
fully than any of them (though again like St Mark
in this), he adds the application of the Lord's
words to subsequent Church life, and shows how
they found confirmation in the experience of
Christians. " Of his fulness we all received and
grace for grace" (i. 16-18). "He that hath re
ceived his witness hath set his seal to this that
God is true. For he whom God hath sent
speaketh the words of God ; for he giveth not the
spirit by measure" (iii. 31-36; cf. iii. 16-21).
" This spake he of the Spirit which they that be
lieved on Him were to receive" (vii. 39). "Now
this he said not of himself, but being high priest
that year, he prophesied that Jesus should die for
the nation ; and not for the nation only, but that
he might also gather together into one the children
of God that are scattered abroad" (xi. 51-53).
" Now this' He spake, signifying by what manner
of death he should glorify God " (xxi. 19), or again,
" yet Jesus said not unto him that he should not
die, but if he will that he tarry till I come, what
is that to thee?" (xxi. 23). Throughout, the
Gospel is not so much a history of the Lord, as
an account of the growth of a disciple's faith, and
his reflection on what he saw is summed up in
the Prologue, which explains not only what the

PRESUPPOSITIONS OF THE STUDY 85
Teacher was, the fullest Revelation of the Father,
but also that the effect of His work among men
depended entirely upon their reception of
Him. The result of this examination is to show that
all our accounts of the Lord come accompanied
with comment, and with a comment which is
primarily spiritual rather than historical ; it also
shows that the Fourth Gospel is on a line with
the other three, and that they are on a line with
the simple substratum which underlies them.
We cannot get back on documentary grounds to
a time when the Lord's life was not interpreted
as supernatural and as the fulfilment of prophecy.
Thus far we are carried by unbiassed literary
criticism ; but when we take the next step, and
ask whether these were faithful records of what
happened, whether events such as the miracles or
the Transfiguration were literal facts or whether
they were, in Professor Pfleiderer's words,
" symbolical legends which sprang up under the
co-operation of religious dogmatic ideas and Old
Testament images in the unconsciously poetising
fantasy of the oldest period of Christianity," x the
answer will depend upon certain presuppositions
brought from elsewhere as to the possibilities of
the effect of spirit upon matter, and as to the
value to be given to the testimony of the " oldest
period of Christianity."
1 Pfleiderer " Philosophy and Development of Religion," ii., p.
135-

86 ON STUDY OF THE NEW TESTAMENT
I may seem to have dwelt too long upon this
point, of the element of comment upon the life
of our Lord which is contained in the Gospels
themselves ; but I have done so for a further
reason, because their comments seem to suggest
a model of the sort of proportion which an
interpreter of Sacred Scripture might well keep
before him.
I. From the first there has been then the
simplest form of interpretation, the lower criticism,
which deals with the exact words and their philo
logical interpretation, with all which we should
now class under the heads of textual and philo
logical criticism. Within the region of textual
criticism there has probably been more distinct
progress within this last generation than in any
other period of the study, and there are still many
questions which are waiting a solution ; but of
these I do not propose to speak, partly because
I am not competent, and partly because they
form a necessary pre-requisite for the interpre
tation of Holy Scripture rather than an essential
part of it. In the interpretation of language, Pro
fessor Jowett said thirty years ago that "there
seem to be reasons for doubting whether any con
siderable light can be thrown on the New Testa
ment from inquiry into language x " ; such a
statement has undoubtedly been falsified, nor
have we any ground for despairing of more light
1 " Essays and Reviews," p. 477.

PRESUPPOSITIONS OF THE STUDY 87
yet. There seem to me at least three directions
in which we may expect it.
(a) The language of inscriptions and of the
Greek letters and other documents recently dis
covered in Egypt may well illustrate and explain
points in which the history touches upon secular
facts, or the methods and formulae of epistolary
correspondence. (b) The fuller application of Aramaic may help
to solve some of the discrepancies between the
Synoptists. They had to translate Aramaic into
Greek for their readers, we have to re-translate it
back and to explain Greek by Aramaic.
(c) As the dates of the New Testament books
are more fixed, and as it becomes clearer that the
writers of the later books used the earlier, it may
well be that the later will serve as a comment
upon the earlier. Thus the recent Oxford editors
of the Epistle to the Romans used the language
of Hebrews xi. I I, itiaru xal avrfi "idppa hiivafLiv slg
xarafioXriv 6-jrip/j.arog 'iXa&iv, to illustrate St Paul's
phrase in Rom. iv. 20, ivedvvaf/.u6n rfi nlam, and this
illustration seems to make it certain that the
words should be translated " waxed strong through
faith " (R.V.) rather than " waxed strong in faith "
(A.V.). And it may be noticed how in return
the passage in the Romans strongly supports
the conjecture aurp ?appa in the Hebrews. In the
same way there is a growing opinion that St Peter
before writing his first Epistle was acquainted with
St Paul's Epistles to the Romans and Ephesians ;

88 ON STUDY OF THE NEW TESTAMENT
if this is so, it seems to me that i St P. ii. 14,
e'ire fiye/iogiv ag 01' airou iref&tfofihoig, el; ixdixrisiv xaxonromv,
'iiraivov di dyahrtomv, may be justly taken as a strong
confirmation of the conjecture of Patrick Young
approved by Dr Hort, rw ayafaepyp for rip ayaOa
'ipyw in the similar passage Rom. xiii. 3. In a
similar way, though perhaps with less certainty,
St Peter's advice to heathen wives to be subject
to their own husbands, that if any obey not the
word they may be won by the conversation of
the wives (1 St Pet. iii. 1), is a strong reason for
deciding the doubtful language of 1 Cor. vii. 16,
t! yap o/Sas, yvvai, el rbv Hvdpa eweeig ; as giving the
reason why the Christian wife should not separate
from her heathen husband.
This is a line which may be fruitful of many
interpretations. II. But the Evangelists lead us to a further
stage. The attestation of the Fourth Gospel, the
Prologue of the Third, the external chronology,
the illustration of the narrative by prophecy, these
are the beginnings of the Higher Criticism, which
deals with the problems of authorship, of historical
setting, of the literary ancestry and posterity of
the books, of their trustworthiness, of the genesis
of the thoughts and doctrines contained in them.
Here it is even more clear how much remains
to be done and in how many directions materials
are accumulating for progress. Many students
are at present dealing with the question of the

PRESUPPOSITIONS OF THE STUDY 89
exact relation of the Synoptist accounts ; but we
want also real living exegesis of the Synoptic
narrative. Again, the publication of Jewish and
of early Christian apocalypses is preparing a
way for a fuller examination of the whole
eschatological teaching of the New Testament.
Once more, we need very much a short, crisp,
interesting but essentially constructive Introduc
tion to the New Testament, even as literature,
but interpreting literature in that wide sense in
which it has been defined as " a revelation of the
widening possibilities of human life, of finer modes
of feeling, dawning hopes, new horizons of thought,
a broadening faith and unimagined ideals." 1
A friend writes to me about the work of the
chair : " I fear that Bible reading is not nearly
so common as it used to be. Oxford and Cam
bridge ' Teachers' Bibles ' and such like are all
rubbish. They are suggestive of examinations
to be passed and repel the general reader. You
don't want to know about animals and plants
and musical instruments : the real Bible is over
laid and smothered with all this. ... I should
like to see an English N.T. with the contents
in a different, i.e. chronological, order. ... It is
broad living exegesis based on accurate transla
tion that is wanted. If the Church of England
can do that, she will gather all earnest Christian
hearts in the English-speaking world around
her." 1 Prof. E. Dowden, "Transcripts and Studies," p. 239.

90 ON STUDY OF THE NEW TESTAMENT
For such a chronological arrangement of books
the time is probably not yet ripe ; there would
have to be cautious and hesitating statements here
and there ; but the materials are growing which
may make this possible. The work of Baur has
been freed from its exaggerations and one-sided-
ness, and has left us a real clue to the treatment
of the order of the documents in the relations
between the Jewish and Gentile elements in the
Church : the work of Professor Mommsen, of
Professor Ramsay, of Mr Hardy, is giving us
another clue in the relation between the Roman
government and the Church : the elaborate ex
amination of diction, such as many German
editors, notably Holtzmann and Von Soden have
applied to the Gospels or the Epistles — though
it too needs to be cleared from narrowness and
exaggeration— will supply another guide to the
date of the books.
For a while, in the face of hostile criticism, we
have held our judgments in suspense ; we have
based everything on four Epistles of St Paul, and
no doubt they have been found sufficient to bear
the weight : but we may keep our mind in sus
pense so long as to forget that the function of
the mind is to act and to judge. A jury that
always returned a verdict of Not Proven would
be convicted of incompetence rather than of
impartiality. Every time we read the New
Testament, the questions of doubt about author
ship and about interpretation ought to grow

PRESUPPOSITIONS OF THE STUDY 91
fewer ; and we are perhaps liable to forget that,
when the decision has been made on a review of
the whole evidence, then the points, which without
that decision were doubtful, remain doubtful no
longer. We may hesitate for a while whether
an Epistle is or is not by St Paul, but when we
have decided that it is, the points that made
us hesitate all contribute something to the con
structive picture which results.
III. But the interpretations in the Evangelists
go much farther than the explanation of words
or of historical and intellectual environment, their
main object is to interpret the life. Behind the
words we have to find the speaker ; behind the
thoughts the thinker ; behind the acts the per
sonality. " The true use of interpretation is to
get rid of interpretation and to leave us alone
in company with the author." 1 We need to be
able to live with the man, to see his character,
his aims, his feelings, his friendships, his favourite
books. This is true even of the Evangelists, although
in their case the chief feature of character which
we have to admire is the suppression of self
in the presence of that Greater Life which they
record. It is a point in which they differ
strikingly from the Apocryphal Gospels ; in
the short fragment of the Gospel according to
St Peter, the word " I " occurs twice and " we "
1 Prof. Jowett, "Essays and Reviews," p. 466.

92 ON STUDY OF THE NEW TESTAMENT
once in the narrative ; neither occurs once in the
narrative of the Four Gospels. The writer of
the Fourth Gospel, the most individual of the
four, yet hides self under a title which is free
from all egoism.
But it is more true and important of the
writers of the Epistles. Much is made of the
points of literary contact between i St Peter on
the one hand and Ephesians and Romans on the
other ; or between Ephesians and the Fourth
Gospel ; but have we taken sufficient account
of the effect of living contact between St Peter
and Sb-Paul, between St Paul and St John ?
I cannot resist the conviction that the writer
of the Epistle to the Ephesians knew the sub
stance of our Lord's High Priestly prayer re
corded for us in St John xvii. ; but I see no
difficulty in supposing that St Paul should have
learnt that from St John at the time when the
question of Church unity was discussed at
Jerusalem, and they gave to each other the
right hands of fellowship. In this respect it
seems to me that St Chrysostom remains still
the best interpreter of St Paul ; other commen
tators excel him in exact philological or dogmatic
exposition, but no one combines on such a high
level an equal combination of these with a sense
that he is dealing with a living character.
But besides the life of the individual author
the interpreter has to reproduce the life of the
brotherhood to which he belongs, the aims,

PRESUPPOSITIONS OF THE STUDY 93
doctrines, worship of the whole Church ; and to
see the proportion which the doctrine of one
book bears to the whole. But this is difficult,
because an undue stress is necessarily laid upon
those doctrines which were subjects of controversy.
Dr Dale has even ventured to assert that " the
importance of a doctrine is likely to be in inverse
ratio of the number of passages in which it is
directly taught." 1 Without insisting on such a
paradox, k is yet true that behind the disputed
doctrines there is a background of accepted belief
which is needed to give them their right setting ;
thus, the doctrine of justification by faith implies
behind it the righteousness of a holy God, who
will judge men according to their works : it is
asserted not to overthrow morality and to slight
good works, but to establish it on a firmer basis
and to make them possible. It may possibly be
that the statement which represents St Paul's
most central and permanent view of the law is
that "the law is holy, and the commandment is
righteous and holy and good " (Rom. vii. 1 2).
This applies equally to the religious life and
worship of the Church : but how little of that
ever can be reproduced in literature. History
necessarily tends to record that which is unusual
and abnormal, the changes, the advances, the strifes,
the controversies of life ; an Apostle in writing to
his churches mainly dwelt on what was irregular,
disorderly, wrong. But the greater part of life is
1 " The Atonement," p. 21.

94 ON STUDY OF THE NEW TESTAMENT
that which is peaceful, regular, ordered ; an
English historian of the last few months would
record only two or three facts, such as the raid
of Dr Jameson and the message of President
Cleveland ; but the great mass of English life
went on, unaffected by these. So too such a
verse as Acts ix. 31, " The Church throughout all
Judaea and Galilee and Samaria had peace, being
edified ; and walking in the fear of the Lord and
in the comfort of the Holy Ghost was multiplied,"
covers a larger ground of fact than whole chapters
which tell of controversy (xi., xv.). But history
has no room for these broad expanses of ordered
life ; their existence is perpetuated and their
motives are explained by tradition, and, if it be
religious life, by ritual, and the evidence of these is
needed to complete the picture of the Church's life.
The interpreter of the New Testament will
then not be content until each book has rendered
up to him its contribution to the conception of
the highest life, to the character of God, to the
method of redemption, to the ideal of worship ;
nor will He stop there ; if he acts on the further
presupposition that they are inspired, that there
is one Divine Spirit controlling each writer, he
will be restless until he finds the higher synthesis
in which Johannine, Petrine, Pauline, Jacobean
forms of thought are harmonized, that which
makes the whole book to be in a sense in which
no one part can be, nor all the parts taken
separately, the Word of God.

PRESUPPOSITIONS OF THE STUDY 95
Such a power of interpreting life, of seeing
eternal principles at work, and drawing out their
bearing upon the present — this may be called the
Highest Criticism ; it is the most difficult task for
the Exegete ; for if I may make the quotation
reverently, it is only 6 &v e'ig rov xoX-jrov rov irarpog, of
whom it could be said that he was the ideal of
exegesis, ixenog i\r\yr\earo (St John i. 18), and it
was the disciple dvaxsi//,ivog iv rip xoXirw rov 'lrjmv
who was his best interpreter ; and this difficulty
will reach its climax, as the interpreter deals with
the life that lay behind the Gospel story. Yet
this too has to be done, and in this sphere much
yet remains to do. Such books as Dr Edersheim's
" Life of the Messiah " and Mr Latham's " Pastor
Pastorum " are instances of the fresh stores of
teaching to be drawn from that life : the spread
of natural science has drawn out the bearing of
His words on " the Gospel of Creation " and the
significance of the material world : the interest in
missionary effort has recovered the true meaning
of the Parable of the Sheep and the Goats ; the
growing social tendencies are drawing fresh atten
tion to Christ's teaching about brotherhood.
Many of the books of the N.T. need such living
representation, and parts of books might well be
treated in the same way. We need the Sermon
on the Mount, the Lord's Prayer for Union, the
History of the Eucharist within the N.T., and
many parts of the Gospel narrative made to live
again for our own days.

96 ON STUDY OF THE NEW TESTAMENT
Such expression of life cannot indeed take the
place of learning ; it is no doubt very easy to use
a few spiritual truths to hide ignorance of details ;
like an undergraduate hurrying on his surplice to
hide the deficiencies of his toilet in chapel ; but
after all, however complete the dress may be
underneath, the surplice is needed to give it grace
and to fit him for that place.
We need ever to have in the background of
our minds the sense of the sacred life with which
we are dealing, of the grave issues which are at
stake ; but these will not warp us, they will
steady our studies with a deeper sense of responsi
bility : they will not paralyze our faculties but
inspire them with a more balanced insight and a
surer hopefulness ; and of this all students may feel
sure that there is at the present moment no
sphere of study, unless it be that of natural science,
in which there is so much of movement, of progress,
of fresh light, and so certain assurance that toil
will meet with its due reward.

THOUGHTS ON THE STUDY OF
THE NEW TESTAMENT
2. THE CHRISTOLOGY OF THE EARLIER
CHAPTERS OF THE ACTS OF THE
APOSTLES
THE metaphor. which has often been used of
late, that the Church passed into a tunnel
in the last quarter of the first century and emerged
into the open daylight in the middle of the second,
admits of another and an earlier application.
The Church may be said to have passed through
a shorter tunnel at the very commencement of its
course. It entered it after the death of the Lord ;
it emerged in the time of St Paul's active work.
Whereas from the year 55 to 70 A.D. we have
definite authorities and documents of fixed date,
between the years 30 and 55 A.D. the case is very
different ; our knowledge of the events of those
years comes to us either from documents of un
certain date or from those of an admittedly later
date. Can we then feel any certainty of being
able to reproduce the life of that time, of being
able to enter into the thoughts, the beliefs, " the
love, hope, fear, and faith " of the Christian
g 97

98 ON STUDY OF THE NEW TESTAMENT
Church before it was dominated by the masterful
influence of St Paul ?
Necessarily there must be an element of pre-
cariousness about our answer to this question, yet
there are many lines of evidence which converge
to throw light upon the darkness. It is quite
probable that the Epistle of St James falls within
this period ; possible, though less probable, that
the Teaching of the Twelve Apostles is of the same
date. Without doubt the Epistle to the Hebrews
gives us an account of " the first principles of
Christ," as taught in a Hebrew Christian com
munity (Heb. vi. i), and an insight into the suffer
ings which such a community had to endure (x.
32-34). Without doubt St Paul's epistle to
Rome witnesses to a " form of teaching," where-
unto Christian converts were delivered in a mixed
Church of Jews and Gentiles, in which he himself
had never taught (Rom. vi. 17, R.V.). Equally
without doubt the common material used by the
synoptists points back to an early catechetical
substratujn, and one which very possibly may
have received even a written form before the
preaching of St Paul ; while, lastly, a careful ex
amination of the language of the earlier chapters
of the Acts of the Apostles makes it morally
certain that the writer is dependent on materials,
either oral or written, which represent the earliest
thoughts of the Christian mind. It is with this
last point alone that this article will deal.
It is, indeed, not always easy to disengage

CHRISTOLOGY OF ACTS I.-XII. 99
these materials from their setting. Here, no less
than in the later narrative, where he claims to be
an eye-witness, the author has added his explana
tions, has commented upon the events, has
attempted to interpret the motives of the various
actors in the scene, has gauged the effects of each
event upon the general history of the Church ;
yet, when allowance has been made for this, there
still remains a marked difference between the
earlier and later chapters, which can only be
accounted for either by a personal knowledge of
the different circumstances of the time, or by
dependence upon different materials.
Of this difference the Christology affords the
most striking instance. The conceptions of the
Lord as they appear in the earlier chapters will
be found to be coloured by two influences : first,
they are rich with the memories of His life on
earth ; secondly, they are moulded on two or
three messianic passages of the Old Testament :
the Lord is identified from the outset with the
prophet foretold by Moses ; with the Christ, the
Holy One, the Lord, of the psalmists ; with
" the servant of Jehovah " in the latter half of
Isaiah. These two influences will be illustrated
in turn, though they intertwine so subtly that it
is not always possible to keep them apart.
First then, the Lord whom the apostles preach
is essentially a man. He is a man, with whom
indeed God is present in a marked way ; a man
who has been raised from the dead, and exalted

ioo ON STUDY OF THE NEW TESTAMENT
to the right hand of God : yet a Man anointed
by God for His work. He is " a man approved
of God unto you by mighty works and wonders
and signs, which God did by Him" (ii. 22);
" God anointed Him with the Holy Ghost and
with power : who went about doing good, and
healing all that were oppressed with the devil ;
for God was with Him" (x. 38). Once He is
called by His own favourite title for Himself, the
Son of man : " I see the heavens opened, and the
Son of man standing on the right hand of God "
(vii. 56). The origin of this title may be traced
to the influence of prophecy. In the book of
Daniel (vii. 13) we have, indeed, only the much
simpler expression, " one like unto a son of man " ;
but the fuller phrase seems to be used in the
parables of the book of Enoch. Even here Dr
Westcott regards the sense as being " equally
limited as before " {cf. Additional Note on St
John i. 51, § 5); but though the Ethiopic
language, in which that book has been preserved
for us, has, no article, yet it has certain defining
circumlocutions which are used in this case, and
both Dillmann and Schodde translate it " the Son
of man." It is at least as definitely " the Son of
man " in the Ethiopic book of Enoch as it is in
the Ethiopic translation of the New Testament.1
Perhaps it would be true to say that the book of
Enoch exhibits a distinct advance upon the ex
pression in the book of Daniel ; the phrase used
1 R. H. Charles, "The Book of Enoch," pp. 312-317.

CHRISTOLOGY OF ACTS I.-XII. 101
in Enoch implies " the definite supernatural being
who is the Son of man " ; while yet it may
fall short of that fulness of meaning which Dr
Westcott would rightly read into it as used by our
Lord, " He who stands in a special relation to the
human race, as its ideal representative, in whom
all the potential powers of humanity were gathered."
As used by St Stephen, however, the phrase
is not necessarily at all in advance of the concep
tion of the book of Enoch ; but it needs to be
remembered that the date of the parables, though
probably pre-Christian, is not so clearly such that
we can build upon it a certain argument of the
use of the phrase earlier than the gospels. It
occurs nowhere else in the New Testament. In
the later Christian writings it is found in a Jewish
Christian account of a Jewish Christian apostle,
the account of the martyrdom of St James given
by Hegesippus. There when urged by the Jews
to dissuade people from believing in Jesus as the
Messiah, he answers : " Why ask me about Jesus
the Son of man ? He sits in heaven at the right
hand of the Mighty Power, and is about to come
on the clouds of heaven." x This seems to be
the only place in Christian literature2 where the
phrase is used as a clear title of the Lord, except
in direct quotations from the gospels.
Again, the Lord is still known as "Jesus of
Nazareth," a title in which we partly hear the
1 Quoted in Eusebius ii. 23.
2 Cf. Stanton, " The Jewish and Christian Messiah," p. 243.

102 ON STUDY OF THE NEW TESTAMENT
echo of the scorn of the Jerusalem Rabbi, as in
the charge against St Stephen : " We have heard
him say, that this Jesus of Nazareth shall destroy
this place" (vi. 14); or in the words of a
Pharisee of the Pharisees : " I verily thought with
myself, that I ought to do many things contrary
to the name of Jesus of Nazareth : and this I
also did in Jerusalem " (xxvi. 9) ; and again, in
the Lord's words, accepting the title of scorn,
" I am Jesus of Nazareth, whom thou persecutest "
(xxii. 8) ; while on the lips of the apostles them
selves there is perhaps a tinge of triumphant
satire as they glory in a name which excites such
scorn and conveys such blessing : " Be it known
unto you all, and to all the people of Israel, that
in the name of Jesus Christ of Nazareth, whom
ye crucified, whom God raised from the dead,
even in Him doth this man stand here before -
you whole" (iv. 10 ; cf. ii. 22, iii. 6, x. 38). The
title does not reappear after the tenth chapter,
except in the two instances quoted above, which
really prove the point ; both are referring back to
the earlier days : the one, to St Paul's feelings
before his conversion ; the other, to the Lord's
words to him at the conversion. It does not appear
in any of the epistles of the New Testament.
As we pass to the deeper conceptions of His
nature, the influence of the Old Testament begins
to make itself felt. Thus He is the Christ, whose
sufferings had been foretold by the mouth of all
the prophets ; and notably in the second psalm

CHRISTOLOGY OF ACTS I.-XII. 103
(iii. 18-20, iv. 27). He is "the Lord Jesus" (i.
21), the fulfilment of the ideal " Lord " of Psalm
ex. 1 (ii. 34-36) ; He is " Lord of all " (x. 36).
He is the " prophet '' foretold in the book of
Deuteronomy (iii. 22 ; cf. vii. 37). Not less
really, although there is no hint of the fact, is the
title " Saviour " steeped in Old Testament imagery,
whether it be meant consciously to recall the
judges whom God raised up as saviours against
earthly enemies (cf. v. 31 with Judges iii. 9, 15),
or to represent God Himself, the primary source
of all salvation (cf. iv. 12 with Isaiah xiv. 21, 22).
This title is naturally not peculiar to these
chapters. It is not as common as might be
expected ; but it is found once again in the Acts
(in St Paul's speech to Jews, xiii. 23), in the
Philippians, the pastoral epistles, 2 Peter, Jude,
and St John. A rarer title, dpyyybi, which is
found used either absolutely as " a Prince " (v.
31), or defined as "the Prince or Author of life"
(iii. 15), is a word of frequent usage in the
LXX. Such instances as Numbers xiv. 4, " Let
us make a captain, and return into Egypt," or
Isaiah iii. 6, " Thou hast clothing, be thou our
ruler" will illustrate its meaning ; but they can
scarcely be said to suggest the title as applied
to the Lord. Apart from these early chapters,
the word occurs in the New Testament only in
the epistle most closely associated with Jewish
Christians, the Epistle to the Hebrews, in the
similar phrases, " the author of their salvation,"

104 ON STUDY OF THE NEW TESTAMENT
"the author of our faith" (Heb. ii. io,
xii. 2).
But there is another title which comes direct
from the Old Testament, though the mistransla
tion of the Authorized Version has long obscured
the fact. Philip taught the Ethiopian to see in
Jesus the fulfilment of the fifty-third chapter of
Isaiah ; and that same context has supplied for
Him the title of "the Servant" of God. Peter
and John so entitle Him : " The God of our
fathers hath glorified His Servant Jesus " ; and
again " God, having raised up His Servant, sent
Him to bless you, in turning away every one of
you from your iniquities" (iii. 13 and 26). The
whole company of the apostles re-echo it : " For
of a truth in this city against Thy holy Servant
Jesus, whom Thou didst anoint (cf. Isa. lxi. 1),
both Herod and Pontius Pilate, with the Gentiles
and the peoples of Israel, were gathered together"
(iv. 27: cf. 30 and viii. 32, 33). The use of
this title is the most instructive of all. Within
these chapters it occurs five times ; outside them
in the NeV Testament only once, in the direct
quotation of Isaiah by St Matthew (xii. 1 8), the
essentially Jewish-Christian evangelist. It re
appears in the Didache (cap. ix., twice), in the
Epistle of St Clement (cap. lix., thrice), in the
Martyrdom of St Polycarp (cap. xiv.), and several
times in the Apostolic Constitutions (viii. 5, 14, 39,
40, 41) ; but nearly always in prayers, as though
it were a stereotyped liturgical formula, possibly

CHRISTOLOGY OF ACTS I.-XII. 105
adapted from some Jewish original : and even in
these places the original meaning of servant seems
gradually to have been supplanted by that of
son. In the Didache the words are : " We thank
Thee, our Father, for the holy vine of David, rov
-aidbg gov, which Thou didst make known to us
through Jesus, tov naidog aov " ; and again : " We
thank Thee, our Father, for the life and know
ledge which Thou didst make known to us
through Jesus, roD iraidog sou." Here the com
parison with David seems to make " servant " far
more appropriate than that of son. In St
Clement the title is fuller, did row riyavrt/jiivov taidbg ;
but this could be equally well referred to the
thought of servant (cf. St Matt. xii. 18) or to
that of son (cf. St Matt. iii. 1 7, Eph. i. 6, Col. i.
1 3), and there is nothing in the context to decide
between these alternative renderings. But the
language of the prayer in the martyrdom of St
Polycarp, "O Lord, God Almighty, Father oi Thy
beloved and blessed Son (vaidbg) Jesus Christ," shows
that the idea of Son was by this time the most
prominent in the word, and when the Latin trans
lation of St Irenaeus was made, iraig was regularly
represented by "filius '' (cf. Iren. III., xii. 5, 6).
We have then here a title of our Lord which
does not appear anywhere in the epistles, and
appears outside the New Testament in a form
which implies that its original meaning was
gradually misunderstood.
There remains yet one other set of titles

106 ON STUDY OF THE NEW TESTAMENT
perhaps the most interesting of all. Jesus is the
Holy, the Righteous One. This is associated
mainly with the language of prophecy. One of
the words is taken directly from Psalm xvi. I o :
" Thou wilt not leave my soul in Hades ; neither
wilt Thou give Thy Holy One (rbv leiov eov) to see
corruption." Here the stress is laid on character ;
it implies one who is essentially holy, one who
shares God's character, one who is " duteous in
love " (Cheyne ad loc). Elsewhere it stands in
close connexion with the idea of God's servant,
"Thy holy Servant" (rbv dyiov vatda, iv. 27, 30):
but here the different adjective lays stress rather
on dedication ; He is one consecrated to the
service of Jehovah. Finally, He is the Righteous
One (0 dlxaiog), and perhaps no title bears with it
so intrinsically the stamp of an early currency.
It recalls the first indignant protest of the
disciples, smarting under the sense of the injustice
of their Master's condemnation. It is on a level
with the entreaty of Pilate's wife to Pilate, to
have nothing to do with that righteous man (St
Matt, xxvii. 19), or with the conviction of the
Roman centurion, " Certainly this was a righteous
man " (St Luke xxiii. 47). The sinlessness of
Jesus is thrown into relief by the injustice of His
judges, who preferred a murderer to Him, and
" At length Him nailed on a gallow-tree,
And slew the Just by most unjust decree."
" Ye denied the Holy and Righteous One, and

CHRISTOLOGY OF ACTS I.-XII. 107
asked for a murderer to be granted unto you "
(Acts iii. 14). But more than this lies hid in the
title ; as the Righteous One, He has been the
goal to which all the prophets pointed ; they
"showed before of the coming of the Righteous
One " (vii. 5 2) ; He it is who embodies God's
righteousness, the righteous Branch, who will
establish righteousness upon the earth (cf. Isa. xi.
5 ; Jer. xxiii. 5). The title appears already fixed
as applied to the Messiah in the book of Enoch,
where we read that at the end of the world " the
Just One shall appear in the presence of the just
who are chosen " (chap. 38) ; and this is explained
later, " This is the Son of man who has justice,
and justice dwells with Him, and all the treasures
of secrecy He reveals, because the Lord of the
spirits has chosen Him, and His portion overcomes
all things before the Lord of the spirits in rectitude
to eternity" (chap. 46). This title occurs once
in the later chapters of the Acts, but again the
exception proves the rule. It is in the record of
St Paul's conversion, where it is put into the
mouth of a Jewish-Christian, explaining to Saul
the meaning of the conversion : " The God of our
fathers hath appointed thee to know His will, and
to see the Righteous One " (xxii. 1 4). A com
parison of Romans x. 3 with Philippians iii. 9
will show what this meant to St Paul. All his
life he had been seeking after righteousness ; but
before his conversion his aim had been to establish
a righteousness of his own ; now he had seen

108 ON STUDY OF THE NEW TESTAMENT
righteousness in its completeness, embodied in
Jesus Christ ; henceforth his only aim was to
submit himself to that, and to receive it into
himself. The phrase does not occur as a direct
title applied to our Lord anywhere else in the
New Testament.
This review of the Christology of these chapters
certainly has shown us the presence of language
which varies from that of later times and which is
in many respects peculiarly appropriate in the first
days of the Church. It would be easy also to
point out the striking absence of the definite
theological language, both of St Paul and of St
John, or of the Epistle to the Hebrews. To take
but one instance, the simple title, " the Son of
God," though that is implied in the application of
the second Psalm to Jesus, occurs first in the Acts,
where the writer summarises the teaching of St
Paul (ix. 20) ; and the more definite theological
technicalities of the epistles are entirely wanting.
But let us get behind the words to the thoughts,
and see what points they were which impressed
the first Christians in the Lord, what they were
most anxious to put forward to those whom they
would convert. First then, it was a miraculous
Christ ; the evidence which supports the simpler
conceptions of Him supports this also from the
outset. But more emphasis is laid upon His
character : He was to them the ideal of a human
life, the type of holiness, of consecration, of
righteousness. But He was more than this, He

CHRISTOLOGY OF ACTS I.-XII. 109
had the power to communicate this righteousness :
He was a Saviour, He could inspire repentance,
He could grant forgiveness, He could bless by
turning His followers from their iniquities : He
was a leader whom they could follow, a prophet
who had explained God's will to them ; but at
the same time He was the very type of loyal
obedience, of all that had been foreshadowed in
an ideal servant, in one who was to be as a lamb
led to the slaughter, showing the perfection of
self-sacrifice and its vicarious force, who was to
go as God's triumphant messenger to Jew and
Gentile alike. Enthusiasm for character, for
righteousness, for holiness, for consecrated obedi
ence, this was the first inspiring force of the
Christian Church.
Two interesting considerations arise out of
these facts, the one of a more literary, the other
of a more dogmatic kind.
First, they have a bearing on Paulinism, as
showing that the germs of it were already in
existence, and that St Paul's teaching was a true
development. The two doctrines most commonly
connected with St Paul are the doctrine of justifi
cation by faith and that of the catholicity of the
Church. But the essential kernel of the doctrine
of justification by faith lies in this, that righteous
ness is a gift of God, that it is not a height up to
which man works in his own strength, but a life
embodied in Christ Jesus, given forth from Him
to those who put faith in Him. Now the possi-

no ON STUDY OF THE NEW TESTAMENT
bility of this is implied in treating Christ as the
ideal of holiness and of righteousness. If He
was one who fully embodied and expressed the
character of God, if He represented the fullest
conception of righteousness to which prophets
had looked forward, if He was the Just One who
was going to establish righteousness and to judge
the world, then He and He alone could be the
source of hope and faith to those who were seek
ing for righteousness : and all this seems involved
in the titles, "the Holy One," "the Righteous
One " ; and these titles are pre-Pauline. Again,
the work of the ideal Servant of Jehovah is clearly
described by Isaiah as intended for Jew and
Gentile alike : " I will also give Thee for a light
to the Gentiles, that Thou mayest be My salvation
to the ends of the earth" (Isa. xlix. 6). This
thought is indeed not worked out in these earlier
chapters ; and many difficulties arose as to the
method in which it was to be worked out in fact,
nor can we exaggerate the debt which we owe to
St Paul#in the efficient working of it out ; yet it
is not too strong to say that the identification of
the Lord with the ideal Servant of Jehovah carried
with it of necessity the catholicity of the Church ;
and this identification is pre-Pauline.
How much more even than this was implied
in the use of the title will be apparent at once to
any student who will take such an analysis of it
as that given in Dr Driver's Isaiah (pp. 175-178).
That analysis does not anticipate the Christian

CHRISTOLOGY OF ACTS I.-XII. in
application, it draws out only the meaning of it
to the writer at the time ; but it shows that the
identification of Jesus with that Servant implies
that the historic nation had failed in its true work
of righteousness, that that work was taken up by
one who represented and impersonated all that is
true and characteristic in the nation, who became
a prophet to the whole world, and suffered and
died for the sins of others.
On the other hand, these facts may seem to
throw discredit on the gospel narrative. It may
be said : " Your earliest conceptions of the Lord
are so simple ; they do not, on your own showing,
treat Him as ' Son of God ' until they come under
the influence of St Paul. What then becomes of
the gospel accounts, which clearly treat Him as
such ? May they not have been modified by
subsequent influences ? " To this it is a sufficient
reply that the gospels themselves show how
gradually the Lord trained His disciples to under
stand about His nature. He had been to them
the prophet, the miracle-worker, the beneficent
healer, before they could be taught the secret
of His death and the exact relation which
His life bore to God ; and it was but natural
that they should try to win converts by the
same lessons by which they had been converted
themselves, that they should show somewhat
of the same reverence for deep truths, the
same shrinking from harming their converts by
forcing them prematurely to face decisive ques-

112 ON STUDY OF THE NEW TESTAMENT
tions, which He had shown in dealing with
themselves. This answer leads us to the more dogmatic
consideration. We see how the acceptance of
mere theological dogma, of intellectual interpreta
tion of facts, is never the primary factor in the
Christian life. That was and is and will always
be trust in a Person. In ordinary life trust in a
friend precedes an intellectual analysis of his
qualities ; when that trust has to be justified to
our own intellectual consciousness, or defended
against opposition, or explained to those who have
never seen him, we are obliged to analyse, to
interpret, to formulate. So the need of teaching
new converts, the need of meeting false views
about their Master, the need of justifying the
worship of their Master and correlating it with
their belief in the unity of God or with the
presence of evil in the world, drew out the com
plete dogmatic conceptions of St Paul and of St
John. Before the deeper conceptions, the simple titles
of the early Christology pass away ; but they are
absorbed, not destroyed, supplemented, not
supplanted. The human life, the sinless character,
the suffering Redeemer, the type of obedience,
these still live on in the deeper theology of St Paul,
and of St John, and of the Epistle to the Hebrews.
Thus, to take this last epistle only as an illustra
tion, none of these titles, of which we have been
speaking, reappears in it ; yet, though not called

CHRISTOLOGY OF ACTS I.-XII. 113
" the Son of man," He, who is " the very image
of God's substance," is still like unto His brethren,
touched with the feeling of our infirmities. He
is not called " the Righteous, the Holy One," but
He is still without sin, holy, guileless, undefiled,
separated from sinners ; He is not called the
Servant of Jehovah, but He is still the type of
obedience, who learned obedience by the things
that He suffered. The earlier conceptions are
there at the background still, and the later con
ceptions are not less true because historically they
are formulated later. They are, we may almost
say, more true ; at least more fundamental, more
operative, more ultimate, inasmuch as the life is
always prior to and deeper than its manifestations.
The Church had not drawn farther away from
the historical Christ, when it knew a Christ after
the flesh no more ; it had pierced deeper into the
centre of the historic life as it realized its motive
power, and knew and formulated with unfaltering
exactness the Nature which had given to that
historic teaching its soul-piercing inspiration, to
that life its infinite meekness and gentleness, to
that character its sinlessness.

THOUGHTS ON THE STUDY OF
THE NEW TESTAMENT
3. THE EPISTLES J
A GERMAN critic has lately made an analysis
of the history of literary correspondence,
which is certainly suggestive in its bearing upon
the Epistles of the New Testament.2 He has
pointed out that there have been four stages in
this history : —
(i) There is the letter proper, a private com
munication from friend to friend, and never
intended for other eyes.
(2) Secondly there followed the collection and
publication of such private letters, generally made
not by the writer but by some friend, such as
the publication of Cicero's Letters by Atticus and
Tiro. These letters remain essentially private
letters, but they have emerged into literature ;
they have become a means of public instruction
and information.
(3) As a result of this, the letter became
1 A paper read at the Church Congress, Bradford, September
29th, 1898.
2 G. A. Deissmann, "Bible Studies." Marburg, 1895. pp. 189-
252. Cf. Hastings' "Dictionary of the Bible," s.v. Epistles.

THE EPISTLES 115
recognized as a literary public form of teaching,
and an author who wanted to teach on some
subject admitting of short treatment would throw
his teaching into the form of a letter to a friend.
But there was an element of literary fiction in this,
as his object was not to speak to his friend, but
through him to the public. The Ars Poetica of
Horace is a case in point.
(4) The fourth stage is a natural extension of
this literary fiction. A person might as a rhetorical
exercise compose such a letter as some historical
person might have written, a " letter from a dead
author," or, deliberately wishing to teach authori
tatively, he might put his teaching in the form of a
letter professing to have been written by some great
authority. In this case the name of the writer as
well as the person addressed was a literary fiction.
It is only to these last two classes that our
critic would give the name of epistles in contradis
tinction to letters. Thus we have four classes of
documents : —
(1) The private letter never published.
(2) The private letter never intended for the
public, but published afterwards.
(3) The epistle proper, always intended for
the public, though in the form of a private letter.
(4) The fictitious epistle, written in another's
name for the public, whether as a mere exercise,
or with a deliberate attempt to draw upon the
authority of the imagined author.
Our critic, applying his method to the New

u6 ON STUDY OF THE NEW TESTAMENT
Testament, treats all St Paul's letters as letters
proper, never meant to go beyond the person or
community addressed ; and he is inclined to class
all the other letters of the New Testament as
epistles, and to treat most of them as fictitious
epistles. He would suppose the order of growth
to have been : —
(i) Private letters written by St Paul.
(2) An early collection of such letters made
by someone else.
(3) A conscious imitation of the Pauline form
of teaching by the authors of the other epistles.
Such a simple division will not hold water ;
but I will only remark here that, as there were
both letters proper and epistles among the Jews,
we are not bound to regard St Paul as necessarily
the first Christian letter-writer, or to suppose St
James (to take one instance) to be necessarily an
imitator of him.
But, apart from particular applications of the
principle, we have here a useful test to apply to
each letter of the New Testament. Is it a letter
proper ? or is it an epistle ? For several inferences
follow from this. If it is a letter, then the exact
situation of the writer and of the people addressed
is of primary importance for its understanding :
if it is an epistle, these are of secondary im
portance ; they were never meant to be more
than the framework for the teaching, the sockets
of silver on which the golden pillars were to be
raised. Again, if it is a letter, we have to con-

THE EPISTLES 117
sider how far its language is influenced by previous
oral conversation or previous correspondence :
if it is an epistle, we have rather to consider how
far it is indebted to previous literature. Once
more, if it is a letter, its teaching was intended for
a very special set of circumstances ; it was an
inspired answer to the questions and needs of
particular people, but it does not necessarily
follow that we can at once transfer its teaching
to all circumstances : we need first to consider
whether our circumstances are the same as those
implied in this letter before we can at once adapt
the teaching to ourselves. On the other hand, if
it is an epistle intended for all Christians, its
teaching is more encyclical, more central, more
directly applicable to universal needs ; it was
inspired for a yet wider purpose. Letters have
more of historic and literary interest, epistles
more of central teaching and practical guidance.
It is, perhaps, a fair conclusion from this that the
catholic epistles are a safer guide for the life of
the ordinary Christian than the controversial
letters of St Paul. With all due respect to
Luther, the Epistle of St James is a more helpful
manual for the ordinary Christian than the Epistle
to the Galatians.
That is the first contribution of recent criticism to
the study of the epistles. I will mention two other
of a general character before I come to details.
I. — It has become more clear that in the study
of letters we have to study each situation separ-

118 ON STUDY OF THE NEW TESTAMENT
ately, and to remember that the circumstances of
the people addressed are even more important
than the circumstances of the writer's own thought.
For instance, Bishop Lightfoot presses the
similarity of thought between the Galatians and
the Romans as an evidence of contemporaneous
date, and makes the fact that justification by
faith is mentioned in the Philippians a reason for
putting it in date near the second group. But
there is no ground for this assumption, unless we
also have knowledge that the Galatians and the
Romans were perplexed at the same time about
the same subject, and that the conditions of the
Philippian Church were exactly the same at
about the same time as those of Galatia, Corinth,
and Rome. The absence of a particular doctrine
from an epistle is, therefore, no proof that the
doctrine was not held by the writer at that
moment ; it is only a proof that it was not being
discussed by the people to whom he was writing.
II. — Again, it has become more evident that
St Paul's language is very often not primarily his
own, but that he is taking up phrases, or even
whole sentences, which have been uttered by the
people to whom he is writing or have been
embodied in a letter from them. This is especially
true of I and 2 Corinthians, because in this case
we know that several letters had passed between
St Paul and Corinth. It is scarcely too much
to say that the whole historical situation implied
in 2 Corinthians has been so successfully recon-

THE EPISTLES 119
structed as to give an entirely fresh and more
vivid interest to the letter, and I have elsewhere
tried to show that the argument of 1 Corinthians
viii. is made much more clear if we suppose it to
consist of a series of extracts from the Corinthian
letter followed by St Paul's comments upon them.1
This consideration and the suggestion that the
language of the epistles may be partly due to the
amanuensis employed by St Paul 2 help to explain
the great variety of his diction.
I pass to a few details about each epistle.
1 and 2 Thessalonians are letters, meant for
the particular circumstances of Thessalonica ;
with regard to them two points may be noted.
Mr Rendel Harris has lately made out a fair
case for assuming that when St Paul sent Timothy
to Thessalonica he sent a letter with him, and
that Timothy brought a letter back, and he has
made an attempt to reconstruct those letters.3
Again, Spitta has attempted to show that the
great Apocalyptic passage in 2 Thessalonians ii.
is probably influenced in form by the use of some
previous Jewish Apocalypse.4
Galatians is essentially a letter, full of local
colouring. To this, too, an entirely new setting
has been given by Professor Ramsay's revival of
the South Galatian theory. We have a letter
1 Expositor, July, 1897.
2 Sanday, B. L. , p. 342, Spitta, ubi infra.
3 Expositor, September, 1898.
4 F. Spitta, "Zur Geschichte und Litteratur des Urchristen-
thums." Gottingen, 1893. Vol. i., pp. 111-155.

120 ON STUDY OF THE NEW TESTAMENT
not, as we before supposed, addressed to Churches
of which we know nothing, but to the Churches
of the first missionary journey, to Antioch,
Iconium, Derbe, Lystra. A further result is to
make a comparatively early date possible for the
letter.1 i and 2 Corinthians are, again, letters. I have
spoken of the practical reconstruction of the
situation implied in 2 Corinthians. I will only add
that this has made it clear that St Paul wrote at
least four letters to Corinth ; a good many critics
are inclined to the view that the two lost letters,
or at least parts of them, have been incorporated
into 2 Corinthians. A possible case has been
made out for regarding the fragment vi. 1 1 — vii.
1 as a part of the letter implied in 1 Corinthians
v. 9 ; a more probable case for regarding x.-xiii. as
the letter referred to in 2 Corinthians ii. and vii.
Romans is, again, a letter with a definite
situation, but the situation is such as almost to
turn the letter into an epistle. St Paul was at
Corinth at the end of his third missionary journey,
about to carry the Gentile alms to the Jewish
Christians at Jersualem, hoping thereby to knit
together the Jewish and Gentile Christians. But
he was in peril of his life from a Jewish plot ;
he was uncertain of his fate at Jerusalem ; so, in
the face of the possibility of death, he dictates
for the Church of the Gentile world the essential
1 Expositor, June, July, August, 1898. "Studia Biblica," IV.,
pp. 14-57-

THE EPISTLES 121
principles of universal, sinfulness and universal
redemption on which his Gospel was based. It
was " a legacy of peace, such as it was important
to bequeath to all the Churches, if the apostle's
own guiding hand were to be withdrawn by
death."1 This encyclical character would be
strengthened if we were to accept the theory that
chapter xvi. is a fragment of a later letter to
Rome, which has accidentally been added at the
end of the earlier.2
Colossians is a letter proper. Here the chief
recent gain has been the modification of Bishop
Lightfoot's view of the Colossian heresy by Dr
Hort, who thinks that we need not attribute
anything to Gnostic sources, but that all can be
explained as arising out of Jewish soil.3
The Ephesians, on the other hand, should be
termed an epistle, as it was a general letter,
expressing gratitude to God for the historical
growth of the unity of the Church, and laying
down the outlines of morality and of family life
for the new converts, and it was apparently
addressed to a group of Churches in Asia Minor.
Philippians is a local letter. We need only
note that the new interpretation of rb -npuirwpiov
(i. 13), as 'the judges of the imperial court,'
throws fresh light upon the date of the letter and
upon St Paul's trial.4
1 Hort, "The Romans and the Ephesians," p. 46.
2 See Dr Gifford in " The Speaker's Commentary."
3 Hort, "Judaistic Christianity," pp. 116-129.
4 Ramsay, "St Paul, the Traveller and Roman Citizen," p. 357.

122 ON STUDY OF THE NEW TESTAMENT
Philemon is the best type of a private letter,
yet even it is addressed to the whole Church in
Philemon's house.
The Pastoral letters, though intended for the
guidance of a community, are essentially private
letters. There is no clear proof that they were
intended to be rules for the whole Church, but
only at first guidance how to deal with the con
ditions of Ephesus and Crete. This — which is
supported by Dr Hort's translation of I Timothy
iii. 15, "an ecclesia of a living God," rather than
" the Church of the living God " 1 — perhaps
strengthens tt\e case for the Pauline authorship, as
does also Dr Hort's examination of the false
teaching implied, as he shows that the greater
part, at least, is purely Jewish.2
The Epistle to the Hebrews stands in form
half-way between an epistle and a letter. It
begins as a literary treatise ; it ends as a letter ;
the writer calls it a " word of exhortation," a written
sermon (xiii. 22). Two theories as to its date
are favourite with recent critics — the old and more
probable View that it was written about 66 A.D.,
to reassure Hebrew Christians in the prospect of
the destruction of Jerusalem ; the other, that it
was written to Roman Christians to strengthen
them under the persecution of Domitian, the title.
being a late and incorrect addition.
1 Hort, " The Christian Ecclesia," pp. 172-4.
2 Hort, "Judaistic Christianity," pp. 120-146. [Cf. Ramsay,
Letters to the Seven Churches, pp. 26-28.]

THE EPISTLES 123
St James also occupies this half-way position.
It begins as a letter, but ends as a treatise, with
no word of greeting. It was intended for a very
wide circle of readers ; its subject is very general,
being an appeal for perfection in the Christian
life. Its writer's mind is steeped in Jewish
literature, especially the books of Wisdom and
Ecclesiasticus. It is the utterance of a Christian
rabbi teaching the true Christian wisdom. So
Jewish is it that Spitta has recently maintained
the paradox that it is a purely Jewish pre-Christian
treatise, subsequently adapted for Christian use.
Such a view is useful as bringing out the Jewish
element, but it is not tenable, and is adequately
discussed by Mr Mayor in the second edition of
his Commentary.
1 St Peter is a letter, but being addressed to a
very wide circle of readers, to all the Christians
of Asia Minor, it tends to become an epistle —
" The Epistle of the Cross " — teaching the full
message of the Cross for all in suffering and
temptation. It presupposes a time of persecution.
Professor Ramsay holds that this was the Flavian
persecution c. 80 A.D., supposing St Peter to have
lived till then.1 Dr Swete 2 and Dr Hort,3 with
more probability, hold that it was the Neronian
persecution ; Dr Swete suggesting that it was written
1 Ramsay, " The Church and the Roman Empire." — This theory
is carefully criticized by Mr E. A. Simms in The Guardian,
September 2 ist, 1898.
2 Expositor, August 1897, p. 88.
3 1 St Peter i. 1 — ii. 17, p. 2.

124 ON STUDY OF THE NEW TESTAMENT
by St Peter after St Paul's death to reassure his
Asiatic converts in case the persecution should reach
them. Its language seems to be influenced by the
two most encyclical of St Paul's letters, those to
the Romans and Ephesians.
2 St Peter would be more rightly called an
epistle ; its readers are all christians ; there are no
special greetings. The chief question is its author
ship, as dependent upon the literary relation which
it bears to Jude and the Apocalypse of Peter.1
The Epistle of Jude is parallel to 2 St Peter.
I St John has no salutation, and no greeting,
and no author named. It might have been a
speech or a sermon ; it is least like a letter, though
it is full of a strong personal appeal from one
who knows to those who are known. Bishop
Lightfoot suggested that it might have been a
covering letter sent with the Gospel as an intro
duction to it.2
2 and 3 St John are letters, but it is not clear
whether they are private letters to individuals or
open letters for Churches.
These afe a few points in which recent criticism
has helped to make the Epistles more real and
more historic, and the strongest proof of genuine
ness is the fact that a document grows naturally
out of an historical situation. I also ought to
add that the recent examination of the Chronology
of New Testament times made by independent
1 Sanday, "Bampton Lectures," vii.
2 "Biblical Essays," p. 198.

THE EPISTLES 125
students such as Professor Harnack, Professor
Ramsay, and Mr Turner,1 tends to place the dates
earlier, to allow of St Paul having reached Rome
as early as 59 or 57 A.D., so that there is room
for a release and the writing of the pastoral epistles
before the Neronian persecution of 64. This
allows a longer space after his death in which the
other epistles may fall.
But any dealing with the epistles, especially
before such an audience, would be incomplete
which did not go on beyond the literary situation
into the spiritual teaching, into some attempt to
show the underlying spiritual unity. For Church
men canonization erects a letter to the level of an
authoritative epistle. I will attempt this only
with one small detail. Think what are the main
features of the Christian character which result
from a combination of these epistles. According
to 1 and 2 Thessalonians, the Christian should be
orderly, duteous, pure, steady, and not liable to
be carried off his feet by any panic ; to Galatians
he should realize his dignity as a grown-up son,
with his morality springing out of love ; to the
Romans he should be strong, powerful (dvvarog),
yet forbearing, and loyal to the Government ; to
1 and 2 Corinthians a free man, controlling his
knowledge by love, the master and not the slave
of law, the master and not the slave of liberty.
1 Harnack, ' ' Chronologie der altchristlichen litteratur. " Ramsay,
"St Paul, the Traveller and Roman Citizen." C. H. Turner, in
Hastings' "Dictionary of the Bible," s.v., "Chronology of New
Testament."

126 ON STUDY OF THE NEW TESTAMENT
Colossians would teach him the duty of a full-
grown intelligence ; Ephesians to be imitator of
God, and to practise the true spirit of love and
subordination in his family relations and in the
Church ; Philippians, humility and thoughtfulness
for others ; Philemon, courteousness to his in
feriors ; the Pastoral Epistles sobriety, self-control,
dignity, nay, beauty of character. The Epistle to
the Hebrews would teach a loyal allegiance, in
face of danger, to a captain worthy of that
allegiance. St James would not allow him to fall
short of perfection ; i St Peter would make him
steadfast in the face of peril through the memories
of the Cross ; St Jude would make him tenacious
of the truth ; 2 St Peter would keep him in peace,
even though the Lord seem to delay His coming.
1 St John would make him stern against false
teaching, because of his assurance of the reality
of Christian knowledge ; it would allow no hypo
critical pretence of the love of God without the love
of man. 2 St John would teach him a charitable
austerity towards false teachers ; 3 St John a chari
table willingness to help all helpers to the truth.
Each ray is different, yet in what a wonderful
ideal do they combine. They bear the witness
to the presence of One Spirit ; they present a
pattern not yet surpassed ; and while we have that
pattern still to present to the world, we may,
without panic and without unfair prepossession,
face the smaller questions of the literary genesis
of each document.

THOUGHTS ON THE STUDY OF
THE NEW TESTAMENT
4. ST PAUL'S GREATER EPISTLES1
SINCE the time of Baur we have been
accustomed to treat these four Epistles as
marked off from the rest by a clear line of de
marcation : they, at least, were undisputed, certain,
authentic ; they, at least, could be used without
hesitation for quarrying materials for the life and
teaching of St Paul. And Baur had some real
facts to rely upon in drawing this line : these
Epistles do bear more markedly than the rest the
stamp of a strong living personality ; they are
closely linked in style and subject-matter one with
another ; they also all spring out of the great
struggle which necessarily arose between the
Jewish and the Gentile Christians, between the
narrower and wider views of what Christianity
was to be, in which St Paul played so prominent
and decisive a part. Baur was right in ranking
them together, and in feeling the overwhelming
evidence for their Pauline authorship. At the
same time, he was wrong in limiting the work
1 A Paper read at the Church Congress, Liverpool, October 1904.
127

128 ON STUDY OF THE NEW TESTAMENT
and capacities of St Paul to this one controversy,
and I have long felt that many of the arguments
used to discredit the other Epistles might have
been turned against these. If the difference of
style between Romans and Ephesians is sufficient
to discredit Ephesians, there is an equal difference
of style between Romans i.-xi. and Romans xii.-
xv., or, again, between 2 Cor. viii., ix. and the
rest of that Epistle. If slight differences in the
treatment of marriage in I Cor. vii. and in
Ephesians v. or I Tim. v. are fatal to the latter
two Epistles, equal differences in the treatment of
women in the churches might be found in different
chapters in i Corinthians, apparently inconsistent
language about Christ's relation to the law in
different chapters of the Romans, and about the
nature of "flesh" in Romans vii. and 2 Cor. vii 1.
Once more, if the silence of the Acts discredited the
Pastoral Epistles, there is an equal silence about the
circumstances of the Roman Church, or of the rela
tions of St Paul to Corinth implied in 2 Corinthians.
Still, in the case of these Epistles, such minor
points as these were felt to be countervailed by
the strong positive marks of genuineness.
So the critical position was left by Baur.
How has it developed since ?
(i.) On the one hand, criticism has strengthened
the historical character of these Epistles, and
removed certain difficulties. The re-assertion and
the confirmation of the South Galatian theory,
mainly by Professor Ramsay, has brought the

ST PAUL'S GREATER EPISTLES 129
Epistle to the Galatians into touch with Churches
well known from the Acts of the Apostles, and
has revealed many new points of interesting
contact with their life. Again, in the Epistle to
the Romans, there are real difficulties about the
sixteenth chapter ; is it likely (to take one) that
St Paul would have known so many Christians in
a Church which he had never visited ? In spite
of all that was urged by Bishop Lightfoot and
Drs Sanday and Headlam to lessen this, to my
mind it still remains real ; but the conjecture of
Spitta and Dr Gifford that the chapter is a short
letter of greeting sent by St Paul to Rome after
his release from imprisonment seems to me to
remove it entirely, and, if true, to supply us with
a valuable corroboration of the fact of that release.
Once more, the careful re-examination of the
circumstances implied in 2 Corinthians has made
the relations of St Paul with the Church at Corinth
far more vivid and interesting than they were
before, even if we hold to the integrity of the
letter. If we accept the very probable view of
Hausrath, already accepted by many critics both
abroad and in England, that 2 Corinthians x.-xiii.
is to be separated from the rest and identified with
the severe letter which St Paul wrote between 1
and 2 Corinthians, and the less probable view
that 2 Corinthians vi. 14-vii. 1 is part of the
letter which he wrote before 1 Corinthians, then
we should have a reconstruction of the whole
relation and correspondence of St Paul with
1

130 ON STUDY OF THE NEW TESTAMENT
Corinth which is a triumph of literary criticism
and a real gain to our knowledge of his character.
(ii.) On the other hand, a school of critics has
arisen, mainly in Holland and Switzerland, which
has lately found English expression in the article
by the Dutch Professor van Manen in the Encyclo
paedia Biblica on Paul, and in an article in the
Hibbert Journal for January, 1903, by an American,
Professor W. B. Smith. This criticism holds that
the line drawn by Baur round these four Epistles
is untenable ; that they, too, are not Pauline, and
must be rejected ; and that they arose in heretical
circles in the second century, which broke down
the narrow Judaism of the early Church, and
which composed these Epistles in order to win the
sanction of St Paul's name for this wider and freer"
conception of Christianity.
The grounds on which this view is pressed are
two-fold : they are partly literary, partly historical.
(a) An attempt is made to shew that these
Epistles use documents such as the writings of
Philo and Seneca in a way that St Paul would
not have done, that they use later Jewish apoca
lypses, and assume the existence of written
Gospels. Also it is urged that we find no trace
of their existence, no quotations from them until
the middle of the second century ; further, that
they show inconsistencies and awkwardnesses of
arrangement which point to compilation. This
is a kind of argument that can only be adequately
met by a detailed examination of every passage

ST PAUL'S GREATER EPISTLES 131
in question, and this cannot be attempted here
and now : such a detailed examination will be
found in Dr. Know ling's " Witness of the Epistles,"
c. 3, and more recently in Carl Clemen's " Paulus
Sein Leben und Wirken," I., pp. 8-1 10 (Giessen,
1 904 ; cf. also Schmiedel in answer to W. B.
Smith in the Hibbert Journal, April, 1903) ; and
it must be sufficient to say here that the proof of
the dependence on later documents or on written
Gospels of any kind seems to me to have entirely
failed, and that the evidence of Clement of Rome
cannot be brought down later than the first century.
Now, Clement's letter makes explicit mention of 1
Corinthians, and almost certainly implies a know
ledge of 1 St Peter, which itself has been con
clusively proved by Dr. Hort to have been com
posed by a writer well acquainted with the Epistle
to the Romans. 1 Corinthians, then, was known at
Rome as St Paul's before 95, and Romans was
used by another writer, almost certainly St Peter
himself, some years before that date.
(b) But the real stress of the objections does not
lie on the literary side, but on the historical. The
real gravamen is that these Epistles imply a
development of theology, of Church organisation,
of the numbers of converts, which is historically
impossible. They all claim to have been written,
it is urged, within thirty years of the Crucifixion ;
yet the facts of the earthly life of Jesus are scarcely
mentioned in them ; a metaphysical conception
of the Christ has taken its place ; there is a

132 ON STUDY OF THE NEW TESTAMENT
developed Christology, and the principle of the
universality of the Church is recognised. " So
large an experience, so great a widening of the
field of vision, so high a degree of spiritual power
as would have been required for this, it is im
possible to attribute to him (Paul) within so
limited a time" (Encyclopedia Biblica iii. p. 3628).
And this applies not only to St Paul's own
teaching : in writing to the Romans, he writes to
a Church which he had never seen, yet he assumes
that the same type of teaching is already in exist
ence there ; that Jew and Gentile are regarded as
having equal rights within the Church ; and the
Epistle shows that the Church has already its
prophets, teachers, presidents, and almoners.
This brings us to the very heart of the position.
What are we to say in answer to this ?
First, we shall say that before coming to a final
decision, we must have the whole of the facts
before us, and these constitute only one small
portion of them.
There i§ the external evidence : the absolutely
unanimous evidence of all manuscripts and of all
Church tradition is on the side of the Pauline
authorship. It may be necessary, in the face of
very strong evidence, to put this aside as we are
prepared to do with some of the Old Testament
books, but in this case the evidence is far stronger
both in quality and quantity than there.
Again, the internal evidence is by no means all
on one side. Think of the many indications of a

ST PAUL'S GREATER EPISTLES 133
date before the destruction of Jerusalem that there
are ; the expectation of a speedy return of Christ ;
the collection for saints at Jerusalem ; the in-
definiteness of the Church organisation and of the
names of the ministry ; the character of the
questions stirred at Corinth, which are exactly the
difficulties natural when Christianity was still
newly planted in a heathen city — all these point
far more strongly to a quite early date, and it is
very hard to imagine a writer of the second century
throwing himself back into the position, and in
venting it or reproducing it so exactly. Once
more — -and I think this is a matter in which it is
permitted to appeal from the literary student to
the true natural human instinct of the ordinary
man — I would ask you whether there are any
two documents in the world which, more than
Galatians and 2 Corinthians, witness to themselves
by their own essential character that they are real
letters, the outcome of a real and definite historical
situation, the utterances of a real and living per
sonality ?
But let us examine a little more closely the
facts which are alleged against the Pauline
authorship. First, with regard to the spread of Christianity,
the numbers of Christians : let me remind you
what little exact knowledge we have on this point.
Were there a hundred Christians at Rome .at the
time ? or at Corinth ? or in any one of the
Churches of Galatia ? or were there a thousand in

134 ON STUDY OF THE NEW TESTAMENT
each place ? I do not know ; no one knows with
such complete knowledge that it can become the
basis of an argument. But there is one fact which
we do know for certain, that is, that in the year
64 the Christians at Rome were sufficiently
numerous and sufficiently organised to make it
worth while for Nero to turn on them the charge
of having set fire to the city. Now, whatever
numbers were sufficient to account for this in the
year 64 were sufficient to account for the phe
nomena of the Epistle to the Romans in the
year 58.
Secondly, with regard to the development of
the theology, no doubt it was very great, and yet
how much of the materials for it were already
prepared to St Paul's hands. If you take as an
analogy the even fuller dogmatic statement of the
Prologue of St John's Gospel, you will find nearly
all the germs of it in the Old Testament itself ;
when you add to the Old Testament the develop
ment of the thought of the wisdom of God in the
ApocryphaJ books, of the Memra in the Jewish
Rabbinic Theology or of the Logos in Alexandria,
of the expectation of a great Messiah in the
Jewish Apocalypses, you will see that it only
needed the coming of some real person great
enough to correspond to these expectations to
cause a rich and varied theology to spring up
quickly around His nature and His work.
But I have no wish to minimize the extent and
importance of what happened in these thirty

ST PAUL'S GREATER EPISTLES 135
years. Let us emphasise it as strongly as
possible, does it even so become historically
impossible ?
That will depend upon several considerations,
upon the character of the time, upon the person
ality of the actors, above all, upon the possibility
of the incoming of a Divine Spirit able to raise
human effort to higher capacity. There are many
sets of thirty years in which such progress might
very rationally be thought impossible. But think
of the development of political ideas and results
within thirty years in France at the end of the
eighteenth century, in Germany in the middle, in
Japan at the end of the nineteenth century ; on a
higher level still, think of the quick way in which
theories of the true position of slaves which had
long been in the air were suddenly focused and
triumphantly asserted in the Civil War in America;
or compare the quick changes in religious thought
in England or in Germany in the central thirty
years of the sixteenth century ; then turn to the
time when the Roman Empire had created a great
sense of unity in the world ; when philosophy was
building up a spiritual conception of the Godhead ;
when the scattered Jews were making known the
treasures of the Old Testament ; when there was
a restless longing for purification from sin,
ministered to by wild Oriental cults ; when a
religion of love would find a welcome and a
missionary in many a well-educated slave in the
households of the great ; remember, too, that these

136 ON STUDY OF THE NEW TESTAMENT
were the first thirty years of a religion which has
changed the face of the world, the formative period
in which foundations are laid, in which the signifi
cance of central ideas is grasped once and for all
by the far-sighted adherents, and I think the
measure of progress implied by these Epistles will
not surprise us.
But all these epochs have been so great because
great personalities lived in them. Can we claim
that St Paul was a great personality without
appealing to the Epistles whose authorship is
disputed ? I think we can. It is true that,
according to this same critical school, we do not
know very much about him. They treat as
historical only the main facts about him and his
work conveyed in the document that underlies
the last part of the Acts. According to Van
Manen, he was a Christian, converted later than
the other Apostles, but not differing much from
them, not emancipated from Judaism or belief in
the law. " Paulinism was not yet " : he was a
vigorous missionary, preaching, teaching, healing
sicknesses, attracting the devotion of his followers
and the admiration of outsiders, but nothing
more. Now, I contend that such a conception does
not account for the impression made by St Paul
upon his contemporaries. There were two
qualities in him which especially impressed them :
his power of endurance and his intellectual ability.
Clement of Rome says that he was the noblest

ST PAUL'S GREATER EPISTLES 137
type of endurance, and this description might
perhaps be satisfied by the Paul of this critical
school ; but Polycarp says that no one could
equal the intellectual ability of the blessed Paul.
This impression is quite unaccounted for by the
modern view ; neither does this view explain the
bitter hostility to St Paul to which the Clementine
writings bear witness, nor show any cause why
one who had never taken an anti-Judaic line, nor
ever written a letter in his life, should have had
these Epistles fathered upon him. This im
pression, then, of the second century, demands
the presence of a great personality and a great
intellectual force in St Paul.
We say, then, that there are no literary or
critical grounds sufficient to make us suspect
these Epistles ; we say that there are strong
internal indications of an early date and a real
situation ; and we say that the rate of progress is
psychologically possible if you consider adequately
the time and the person. History must, indeed,
show that events are psychologically possible ;
but in estimating these possibilities, it must take
no mean, no moderate gauge ; it must not ignore
the supremacy of the spiritual hero. Criticism,
too, may require us to surrender our belief in
legendary heroes, but we are in duty bound to
look twice, to look thrice, to look a hundred
times, at a criticism that would diminish the
greatness of the world's great men. And this is
exactly where our loss would come. If this

138 ON STUDY OF THE NEW TESTAMENT
theory were accepted, we should still possess our
Epistles, and the truth of their theology would be
as great, if it was only accepted by the Church in
the second century. We should still have St
Paul as one of our saints. But he would be a
smaller man : we should have a less striking
example of what a man could be. We should
have a great missionary ; we should have lost the
great theologian : we should have the tactful,
considerate traveller, serene in peril and in panic ;
we should have lost the undaunted controversialist
with his heart aflame because truth was im
perilled : we should have lost the noble picture
enshrined in 2 Corinthians of the founder of a
Church face to face with the apparent ruin of all
his spiritual work, with his motives maligned, his
word set at naught, his bodily presence ridiculed,
his work undermined, his principles traversed ;
and he, the while, searching with the inventive
ness of love for new modes of appeal ; baring his
heart to his converts, revealing his innermost
secrets, teljjng of his prayers to his Master and of
his hopes beyond the grave ; downhearted for a
moment and inclined to regret the severity with
which he had written, yet persevering until he
was successful ; taming his own impatience by
the thought of the meekness and gentleness of
Christ, upheld by that great answer of the Master
to his prayer : " My grace is sufficient for thee."
That Master — His life and death and teaching
have changed the face of the world ; and yet this

ST PAUL'S GREATER EPISTLES 139
criticism almost leaves Him out of account when
considering the possibility of a quick development
of Christian life and teaching in these thirty years.
Behind these thirty years there lay another thirty
years in which that Master had lived and taught
and died and lived again. The substance of His
teaching had been handed on to St Paul by those
who heard Him, and in it he found the germs of
the doctrine of the Son's relation to the Father,
of the universality of the Father's love, of the
significance of the Master's own death. That
portion of the Acts which is left us by this
criticism shows us Paul, consciously guided by the
Spirit of Jesus, referring everything to the Master
Whose he was and Whom he served. We are
then in the presence of two great Personalities,
not only of one ; and we have to weigh the
spiritual effects of both.
We cannot feel much regret for the tendency of
this recent criticism. On the one hand, it has
broken down the too hard line which was drawn
round these four Epistles, and which created the
misleading title, " the greater Pauline Epistles " :
is there any reason whatever for really thinking
Galatians, or even Romans, greater than the
Epistle to the Ephesians? On the other hand,
it has rightly shown that the development was
extraordinarily great — greater, it may be, than
that of any of the great epochs to which I have
referred ; but that is exactly what we should expect
who believe that there were extraordinary causes

140 ON STUDY OF THE NEW TESTAMENT
to produce these effects — that St Paul was a greater
personality than Luther or Bismarck or Abraham
Lincoln ; and that he was so great because he
threw open his whole nature to the influence of
the Spirit of Jesus ; because he beheld with open
face the glory of the Lord until he was changed
into the same image himself; because he let pour
into himself and radiate through his very weak
ness the strength of that one human personality
which alone could ever adequately reflect and
reveal the personality of God.

THOUGHTS ON THE BIBLE AND
GENTILE RELIGION
1. BALAAM 1
Balaam also, the soothsayer, did the children of Israel slay with
the sword. — Joshua xiii. 22.
THE character of Balaam offers us an enigma
which has always exercised a great fascina
tion for those interested in the analysis of the
religious life. The early Christians, following the
tradition of the Jews, saw in him the type of the
false teacher, greedy of gain, enticing to im
morality ; and when similar teachers appeared in
the Christian Church they were denounced as
" following the way of Balaam the son of Beor,
who loved the hire of wrong-doing '' (2 P. ii. 15),
" they ran riotously in the error of Balaam for
hire " (Jude 11, cf Rev. ii. 14). To Bishop Butler
the character seemed to present the type of self-
deceit, the case of a man who longs to die the
death of the righteous and yet to live the life of
the unrighteous : of one who refuses to listen to
1 A Sermon preached before the University of Oxford on the
Twenty-third Sunday after Trinity, Nov. 18, 1900.

142 THE BIBLE AND GENTILE RELIGION
the first clear dictates of conscience that a thing is
wrong, and tries to make a composition with the
Almighty, and to persuade himself that what he
knows to be wrong may after all be right ; " he
wanted to do what he knew to be very wicked and
contrary to the express command of God ; he had
inward checks and restraints which he could not
entirely get over ; he therefore casts about for
ways to reconcile this wickedness with his duty." 1
And in the great religious stirring which moved
English minds in the second quarter of the nine
teenth century, there was scarcely one leader of
thought who did not turn back to look at this
strange religious leader and to endeavour to inter
pret his motives.
Mr Newman saw in it the story of obedience
without love. Balaam was the highly-gifted man,
who yet in the main is on the side of God's
enemies ; " his end was not to please God, but to
keep straight with him ; he was not content with
ascertaining God's will, but he attempted to
change it " ; " his endeavour was not to please
God, but to "please self without displeasing God." 2
Dr Arnold's interpretation is closely allied to
this. Balaam was one who had the gifts of the
Holy Spirit without the graces : he was one who
set up his idols in his heart and yet went to enquire
of God ; and so God answered him according
to his idols ; and he was sent upon a course from
1 Butler's " Sermons," vii.
2 Newman, " Parochial Sermons, " iv. pp. 32, 33, 35.

BALAAM 143
which he could not turn back, and which ultimately
led to his death.1
Mr Keble more simply follows the lead of the
New Testament writers, and sees in his ruin the
result of avarice :
No sun or star so bright
In all the world of light
That they should draw to Heaven his downward eye :
He hears the Almighty's word,
He sees the Angel's sword,
Yet low upon the earth his heart and treasure lie.2
Mr Frederick Denison Maurice, in a sermon
which shows much greater insight into the historical
problem of the narrative, treats him as the
heathen seer to whom God really speaks, and
who yet becomes a false prophet because he has
been ruined by the sense of his own strange
power of insight, which he has tried to strengthen
by charms and divinations, until the spiritual has
become unreal to him, and material things have
grown to be of the strongest attraction. So God
strives to educate him by permitting him to feel
the effects of his own self-will ; by lifting him out
of himself by the sight of a righteous nation : yet
he falls back and his language is the utterance of
a melancholy spirit, conscious that he is not true
to himself.8Mr F. W. Robertson, taking selfishness as the
1 Arnold, " Sermons Chiefly on the Interpretation of Scripture,"
P-53- 2 " The Christian Year." The Second Sunday after Easter.
3 " Patriarchs and Lawgivers of the O. T.," xiii.

144 THE BIBLE AND GENTILE RELIGION
root of his hollowness, dwells on the perversion of
great gifts by ambition and avarice and the per
version of the conscience by insincerity.1
All find a puzzle hard to read : " Good God,"
cries Bishop Butler, " what an inconsistency, what
a perplexity is here ! " " It was an almost incon
ceivable character," writes Archbishop Benson,
" one dramatist only has ever lived who could
have traced all the windings of a spirit so lofty
and so depraved, through light so intense and
through shadow so deathly." 2
Now when we feel this perplexity, we are
tempted to welcome a solution which is held out
to us by the critical analysis of the Hebrew text ;
according to which three different accounts have
been combined to form the present narrative.
There is the Elohistic account, according to which
Balaam is a selfish, grasping man, coveting the
rewards of Balak, and only restrained from taking
them by sordid fear of God, content to know
God's will, yet trying by every means to cajole
God into changing his mind ; there is the
Jehovistit account, in which Balaam acts up to
his light with perfect consistency and is loyal to
Jehovah : and there is also the Priestly account,
in which he is the Midianite soothsayer, the
wicked counsellor who persuaded his people to
seduce the Israelites by means of immoral rites.3
1 "Sermons," Fourth Series, iv., v.
2 Archbishop Benson, "Fishers of Men," p. 136.
3 Cf. Hastings, "Dictionary of the Bible," s. v.

BALAAM 145
We gratefully accept this analysis as explaining
many minor inconsistencies ; and we recognize
that each writer has emphasized one feature of
the character ; but when we are asked further to
believe that the writers are dealing with two if
not three different men, we must hesitate very
much to accept such a solution of the problem,
however plausible. We have to face the fact that
there are not only three different traditions, but
that the compiler of JE combined the first two so
closely that they are almost inextricable, and that
the ultimate compiler of the Hexateuch, perhaps
with a deeper insight into human nature than
some of his modern interpreters, has had no
scruple in combining the three and treating them
all as features of one and the same character ; nor
did Bishop Butler with all his sense of the in
consistency and perplexity of the character ever
doubt for a moment that this inconsistency is truly
human. The terrible warning of the character
remains, then, still untouched, an awful lesson to
all religious men who hold parley with suggestions
of avarice : an appalling portrait of the double-
hearted man unstable in all his ways ; a warning
especially to the preacher that no beauty of
utterance, however flawlessly beautiful, no herald
ing of truth to others, however unqualifiedly true,
is sufficient to prevent a man from being himself
a castaway. Yet while the story has all this ethical interest,
my present purpose is to suggest that the ethical
K.

146 THE BIBLE AND GENTILE RELIGION
interest was essentially subordinate in the mind of
the narrator and in the permanent lesson of the
narrative. The primary interest is not ethical but
religious : the narrative is not a study in ethics,
but an episode in the history of comparative
religion : Balaam comes before us as a type of a
lower religion which confronts that of Jehovah,
which fails to conquer it, and which stands con
demned for ever. The New Testament counter
part of Balaam is not so much Judas Iscariot as
Simon Magus, — he too a soothsayer, he too one
to whom they all gave heed from the least to the
greatest, he too attracted by a higher religion, he
too with a heart not right with God but .» bent on
avarice, he too, if tradition may be trusted, falling
back from the highest that he sees and becoming
a source of danger and corruption to the true
believers. And the New Testament antithesis to
Balaam is Saul — himself the representative of that
which has become a lower religion in the con
trasted glory of Christianity, himself half seeing
the greater glory of the higher and kicking against
the pricks, himself journeying to destroy the re
presentatives of the higher, himself arrested in his
journey by a message from heaven ; but he listens
whole-heartedly to the message, he is willing to
sacrifice all for the higher, and the higher passes
into his nature, and moulds it from the very
centre. Balaam then represents Gentile religion : he is
essentially that which my text calls him, the fidvng

BALAAM 147
and not the <xpo<piirrig, he is the soothsayer, whose
fame spreads throughout the East, who has a
supernatural power to bless and to curse, to
whom ambassadors come with the rewards of
divination in their hands, who takes his post on
the mountain-top that thence his curse may be
effective, who goes out to meet with enchant
ments, to whom the Elohim speak. It is quite
true that he is also regarded as doing Jehovah's
work : the angel of Jehovah meets him and
Jehovah also speaks through his lips ; and this
may either be explained by the common supposi
tion that a tradition of the true God lingered in
the eastern country from which he came, or,
perhaps more likely, the latter Jehovistic narrator
has felt how truly Jehovah had used Balaam for
his own purposes, so that we have his later but
truer way of describing what really happened.
Gentile religion, with its instincts that point to a
true God, though they have not yet learnt to
worship Him, is brought face to face with the
true religion, and against its will is made to bear
witness to its essential truth. It is the " testi
monium animse naturaliter Christianae."
Let me illustrate this a little more in detail.
The method of Balaam's inspiration is Gentile
and not Jewish. The description of it is
very noble, but it is that of the entranced
seer : Balaam the son of Beor saith,
The man whose eye was closed saith :

148 THE BIBLE AND GENTILE RELIGION
He saith, which heareth the words of God,
Which seeth the vision of the Almighty,
Falling down, and having his eyes open.
Such a description draws nearer to a mechanical
than to a dynamical view of inspiration, and so
Josephus interprets it, for he makes Balaam say to
Balak, " The Spirit of God causes us to utter
words such as he wills, and speeches without our
knowledge ... for when he has entered into us,
nothing that is in us is any longer our own'' J
There is surely a real line which separates this
from the Jewish idea of the prophet as the friend
of God, to whom He telleth His secrets, the
essential characteristic of whom is " moral con
verse with Jehovah." Balaam's attitude before
Balak, high and courageous as it is, is not the
attitude of Isaiah before Ahaz or of Jeremiah before
Jehoiachim or of John the Baptist before Herod,
but rather of Teiresias before Oedipus, struggling
to keep back the prediction that must give offence,
yet forced against his will to utter it. It is no
doubt true that, as the narrative proceeds, the
heathen element falls off, and Balaam approaches
nearer to the true prophet. ' And when Balaam
saw that it pleased the Lord to bless Israel, he
went not, as at the other times, to meet with en
chantments ; but he set his face towards the
wilderness," i.e. he looked down upon the tents of
Israel, seeking no charms but drawing his inspira
tion for the future from the facts of the present :
1 Ant., IV. vi. 5.

BALAAM 149
yet his subsequent history shows how little any
real change had entered into his soul.
Origen notes that the Lord is said to put a
word into the mouth of Balaam and not into his
heart ; and though this verbal criticism could not
be pressed, it points to a very real truth, that
Balaam's own essential character remains un
touched by the revelation of which he is the organ.
When the whole incident was over, Balaam " rose
up and went and returned to his place " the same
man as he had come, returning to the same place
whence he had come. That wisdom which " in
all ages entering into the holy souls maketh them
friends of God and prophets " had not entered
into him ; he returned to his place, a soothsayer
still, with an unconverted heart.
But the nature of the inspiration does not
stand alone as marking the heathen type of
religion. The venal character of the soothsayer, the
rewards of divination carried to him, the promise to
promote him to very great honour, find a parallel
not in the true Jewish prophet but in the Greek
fj.dvng so often denounced for his venality in the
Greek tragedians. And side by side with this
venality of the prophet goes (how truly !) the
thought of the venality of God. There is a
striking parallel between the presents offered to the
seer, — the rewards of divination, the offer of
promotion, the mission of the elders of Moab and
the elders of Midian, the second mission of princes
more and more honourable than they, — with the

150 THE BIBLE AND GENTILE RELIGION
sacrifices offered from higher and higher heights
to tempt Jehovah to give his curse. Yet here, too,
it is striking to notice how Balaam himself when
brought into contact with the truth gradually
drops the heathen conception and rises to a nobler
view of God. At first he calls on Balak to
build for him seven altars, and to prepare seven
bullocks and seven rams : together with Balak he
offers on every altar a bullock and a ram : and he
pleads this as a ground of prevailing with God.
" I have prepared the seven altars and I have offered
up a bullock and a ram on every altar" (xxiii.
1-4). On the next occasion Balak alone builds
the altars and offers the bullock and the ram, and
Balaam no longer pleads this before God (14-16).
On the third occasion he calls again upon Balak
to build the altars and to make the offerings, but
he himself goes not as at other times to meet with
enchantments, but the Spirit of God comes upon
him (29 — xxiv. 1). On the last occasion there
are no altars built, no bullocks or rams offered.
The degrading thought that God can be bribed
by a few more offerings is burnt out of his soul at
least, though it remains with the king and the
princes of Moab, and stamps the whole incident
with the stamp of heathenism.
No less clearly marked is the heathen concep
tion of the curse of the soothsayer. Students of
Arabic mythology tell us how strong was the
belief among the Arabian tribes in what has been
called " Fetich-power of the uttered word," and

BALAAM 151
how elaborately organized the method for pro
nouncing it. The poet-seer was stationed at a
sacred place, at a moment of religious service ; he
was supposed to be in alliance with the powerful
spirits of evil, and in their strength to have power
to force the God to do his will. Then in rhythmic
chant he uttered his solemn imprecation : in the
exact Arabian phrase be shot forth " the arrows
of the night," and so realistic was the belief in
them that the man against whom they were
aimed was supposed to be only able to escape
them by lying down on his side till they had
passed by.1 And Philo's description of Balaam
is worth quoting in this context as showing the
Jewish tradition of the terror felt of him. " He
was renowned above all men for his experience as
a diviner and a prophet, as he had in many
instances foretold to many people incredible and
most important events : for on one occasion he
had predicted heavy rain to one nation at the
height of summer ; to another a drought and
burning heat in the middle of winter ... he had
predicted the inundations of rivers or their falling
greatly and becoming dried up, and the departure
of pestilential disease and ten thousand other
things . . . his glory had spread everywhere and
was continually increasing." 2 Now we know from
Greek Tragedy and Greek History the power of a
curse to impose itself upon the minds of men and
1 Cf. Goldziher, " Abhandlungen zur arab. Philolog.," pp. 26-44.
1 " On the Life of Moses," i. 48.

152 THE BIBLE AND GENTILE RELIGION
to bring its fulfilment with it ; and it is hard to
imagine what effect it might have had upon Israel's
history had there been known to have been uttered
over it the curse of the most famous of Oriental
seers, a curse such as lay upon the houses of
Pelops and Alcmaeon ; but theirs was at least a
righteous curse, a curse upon unnatural vice, upon
filial ingratitude, upon impiety : this curse implies
a far lower conception. It is a curse, arbitrary,
capricious, purchased by money : it is the curse
of the weaker against the stronger, because he is
the stronger ; it is the curse which strives by
artificial methods to undermine God's natural
differences between mankind ; it is parallel to the
love-charms by which lovers have striven again
and again, aye and are said to strive still in parts
of Christian England, to destroy their rivals. All
that is meant by magic, by witchcraft, by the
fascination of the evil eye is here arrayed against
Israel and fails. The nation goes forward on its
way free from the terror of the magic curse, and
in the strength of this escape a later prophet is
bold to scorn the magic of Babylon, even though
the king himself " stood at the parting of the way,
and shook the arrows to and fro and consulted the
teraphim and looked in the liver " (Ezek. xxi. 21).
My next illustration I hazard with more
diffidence, but it has long seemed to me that this
is the right point of view from which to look upon
the incident of the ass speaking with human voice.
With the exception of the speech of the serpent in

BALAAM 153
the book of Genesis, this is the only incident in
the Bible in which an animal is made to speak,
and this incident occurs when a veil is drawn back
and we get a glimpse into Gentile religions. We
are in the region of all the folk-lore that abounds
in animal speech : we are in the region again of
auguries and auspices in which God was supposed
to reveal his will through the cries or movements
of animals, the animal being supposed to know
what he tells to man.1 There may even be a
conscious antithesis hinted at in the narrative : it
is the prophet who is accustomed to go out to
meet the bird-omens, elg o-wavrqaiv ro?g olmoTg (xxiv.
1 ), to whom an ass speaks : perhaps, too, a touch
of irony, afterwards drawn out by St Peter : the
famous seer is rebuked by his own ass, " the dumb
ass speaking with man's voice stayed the madness
of the prophet" (2 P. ii. 16).
When Achilles reproached his war-horses for
leaving the body of Patroclus dead upon the
Trojan plain, Homer tells that Here gifted the
swift-footed Xanthus with a human voice, and he
foretold the death of his master (//. xix. 400) ;
and Livy tells us that Rome was once startled
because, before Cneius Domitius left for his
province, one of his oxen uttered the warning,
Roma, cave tibi (Liv. xxxv. 21).
Now while the story of Balaam's ass rises above
these illustrations in its ethical purpose, yet it
'Robertson Smith, "Religion of the Semites," Lect. iii. and
Note A,

154 THE BIBLE AND GENTILE RELIGION
belongs to the same category of events. Theo
logians have never agreed whether it is to be
taken literally. We are free to rationalise it, if
we will, and to say that as Balaam was going on
his journey, with his conscience ill at ease about
his task, the ass stumbled and shied at some real
danger ; that there was something unusual in its
startled cry, some appealing protesting look in
the eyes ; and that these spoke to the uneasy
conscience with as clear a voice as any with which
man ever spake. This is the essential lesson of
the incident ; that when man is untrue to his
conscience the instincts of mere animals rebuke
him, and God can use even them to convey a
real truth to the sinner's conscience. The very
same lesson was applied afterwards to the whole
nation of Israel in the first words of Isaiah (i. 3),
" The ox knoweth his owner and the ass his
master's crib, but Israel doth not know, my people
doth not consider." The amount of belief that
we place in the narrative is not parallel to the
amount of belief which we place in the miracles
of Our Lord (God forbid), nor even in other
miracles wrought within the sphere of Revelation
and recorded in the Old Testament ; but it
depends upon the answer which we give to the
question whether we believe in the divine dis
pensation of Paganism, whether we are willing
to sweep away all the methods of divining the
future which heathen nations have used as mere
superstition, or whether we believe that in

BALAAM 155
them, too, God did not leave Himself without
witness. This however is an incident in the main
narrative. The essential point of that is that, as
Israel is marching forward to its inheritance, the
forces of heathenism, its religion and its im
moralities, are marshalled to bar the way. The
venal seer, the venal conception of God, the
divinations and enchantments, the arbitrary curse,
the immoral rites, all combine to stop the true
development of the righteous nation and they all
fail. This is precisely the way in which the incident
is appealed to, as one of the great acts of God's
deliverance of his people, by the prophet Micah :
" Oh my people, what have I done unto thee ?
and wherein have I wearied thee ? testify against
me. For I brought thee up out of the land of
Egypt, and redeemed thee out of the house of
bondage ; and I sent before thee Moses, Aaron,
and Miriam. O my people, remember now what
Balak king of Moab consulted, and what Balaam
the son of Beor answered him ; remember from
Shittim unto Gilgal, that ye may know the
righteous acts of the Lord " (vi. 3-5).
But these heathen conceptions not only fail to
conquer the true : but also by their failure they
stand condemned as parts of true religion. The
incident may in this respect be compared with
that of the sacrifice of Isaac ; there the heathen
conception of human sacrifice seems to be on the
point of being drawn within the circle of Judaism :

156 THE BIBLE AND GENTILE RELIGION
the true element in it, the surrender of our best
to God, is drawn out from it and has Jehovah's
blessing pronounced over it, but the cruelty is put
aside and rejected for ever out of Jewish sacrificial
thought. Here other great heathen conceptions
draw into close contact with Judaism. The re
velation of God's will through animals is treated
with respect as a reality in heathenism, but it is
never taken up into Judaism ; though the appeal
to animal instinct, on which it is grounded,
remains. The conception of the entranced seer
lifted out of himself into mechanical prediction
and into power to read and influence the future,
this too is used by Jehovah, its truth of insight is
recognized ; but it is stripped of everything fanci
ful, capricious, malignant, of all that is tphvepbv xal
rapax&deg ; such power, if on Jehovah's side, can
only be used in conformity with Jehovah's laws :
the kernel of the narrative lies in two great oracles
of Balaam :
God is not a man, that he should lie ;
Neither.the son of man, that he should repent.
That condemns for ever the idea that God's
judgments can be bought off by external sacrifices.
And again :
Surely there is no enchantment against Jacob,
Neither is there any divination against Israel ;
or perhaps it may be translated ;
Surely there is no enchantment in (or with) Jacob,
Neither is there any divination in (or with) Israel.

BALAAM 157
That condemns all sorcery and witchcraft among
the Jews.
The Levitical law " Neither shall ye use en
chantments nor practise augury" (Lev. xix. 26)
is the expression of the lesson taught by this
incident. Witchcraft skulks henceforth in the
holes and corners of the land, like the home of
the witch of Endor, and the Book of Proverbs
sums up the belief in the powerlessness of the
magical curse when it says :
As the sparrow in her wandering, as the swallow in her flying,
So the curse that is causeless lighteth not (xxvi. 2).
An interesting parallel has been quoted from
later Jewish history. When, about the year 64
B.C., Hyrcanus was, with the help of the
Arabian king Aretas, warring against Aristobulus
and besieging him in Jerusalem, the soldiers in
the besiegers' camp seized upon Onias, a righteous,
God-loving Jew, who was held in high esteem be
cause his prayers had brought rain in time of
drought, and tried to compel him to utter solemn
curses against Aristobulus and his party. But he
refused to invoke God's curse in a civil war in
which neither party seemed to him in the right :
" O God, King of the Universe," he prayed, " since
those who stand with me are thy people and
those who are besieged are thy priests, I pray
thee neither to listen to the wish of those against
these, nor to accomplish that which these ask for
against those ; " and the wicked among the Jews

158 THE BIBLE AND GENTILE RELIGION
stoned him to death.1 The venal seer, the venal
conception of God, the malignant curse, the use of
animal speech as the organ of the Divine voice,
these pass for ever out of the things which have
charms or terror for the true Jew, out of the
purview of true religion. Centuries after, when
the children of Israel returned from a later
contact with Eastern religions, and when they
tried to purify their own religion : " they read in
the book of Moses in the audience of the people ;
and therein was found written, that an Ammonite
and a Moabite should not enter into the assembly
of God for ever ; because they met not the
children of Israel with bread and with water, but
hired Balaam against them to curse them :
howbeit our God turned the curse into a blessing.
And it came to pass, when they had heard the
law, that they separated from Israel all the mixed
multitude" (Neh. xiii. 1-3).
The incident when viewed in this light is not
only one of great historical interest, but also of
spiritual appeal ; for it is a permanent challenge
to ourselves to consider whether the heathen con
ceptions of religion which are herein condemned
are still alive in the world without or lurking even
in our own hearts. In our own hearts, the venal
cowardice which would sacrifice truth through
dread of unpopularity ; the prayer which strives
to wrest from God an answer which shall suit our
self-will and bribe him with offerings to undo the
1 Josephus, Ant., XIV. ii. 1, quoted by Goldziher, ubi supra.

BALAAM 159
consequences of our ill-doings ; the prayer which
is said mechanically, as a formula learnt in child
hood, but never prayed with the mind of the
grown-up man ; the materialistic conception of
Sacraments as operative in themselves ; the desire
of jealousy to malign and undermine those whose
superiority clashes with ourselves ; the refusal to
recognise righteousness outside our own circle ;
the claim to special inspiration for suggestions
coming suddenly, capriciously, semi-rationally ; the
religion that touches our emotion or our intellect
without bracing our will : all and each of these is
akin to the heathen conceptions which were
condemned in contrast with the worship of Israel ;
and how much more therefore with the religion of
the Holy Spirit. For in that, the Holy Spirit,
rooted in the very heart of our Personality, should
send out its forces through all the regions in which
Personality acts, in will, in emotion or in intellect ;
it should make prayer the utterance of a son's
heart asking to know his Father's will and
setting himself to do it ; it should make
us look out upon the facts of life and of
the world, and watching their tendencies try
to mould them to the Father's purpose ; it
welcomes goodness wherever seen ; it makes
us rise in the Sacraments to meet, and to
be refreshed by, the real presence of its own
spiritual source : it sends each communicant away
from Communion a stronger, more conscious, more
dependent Personality.

160 THE BIBLE AND GENTILE RELIGION
And if we look into the wider world without,
we see how many millions of mankind have failed
to rise as yet above these heathen conceptions in
their crudest form. The natives of Africa urged
on to war by their medicine- men ; the hosts of the
Mahdi rushing in a spirit of fatalism and at the
guidance of half-mad dervishes against our forces ;
the most recent movement in China with the
religious initiation of its members, and their
superstitious faith that they bear a charmed life ; x
probe each of these and you will find religion no
whit higher than in the subjects of Balak. Are
we going to acquiesce in this? or is our only
weapon going to be the sword of the Israelites
for dealing with it ? Shall we not rather win
them to a higher faith by the exhibition of a
truer justice and more perfect righteousness
before their eyes ? Shall we not reconsider and
refurbish and reinforce our missionary weapons,
and wield more effectually the sword of the
Spirit which is the Word of God ? And though
things lower dark upon the coming century, yet
we will have hope enough to take upon our own
lips with a willing faith and with a deeper under-
1 Cf. Sir Robert Hart in The Fortnightly Review, Nov. 1900, p.
77 : "Something akin to hypnotism or mesmerism seems connected
with Boxer initiation and action : the members bow to the south
east, recite certain mystical sentences, and then with closed eyes
fall on their backs : after this they arise, eyes glazed and staring,
possessed of the strength and agility of maniacs, mount trees and
walls, and wield swords and spears in a way that they are unable
to at any other time."

BALAAM 161
standing the oracle which was wrested from the
half-conscious Gentile soothsayer : —
" I see him, but not now :
I behold him, but not nigh :
There shall come forth a star out of Jacob,
And a sceptre shall rise out of Israel,
And shall smite through the corners of Moab,
And break down all the sons of tumult."

THOUGHTS ON THE BIBLE AND
GENTILE RELIGION
2. THE SHEEP AND THE GOATS l
But when the Son of man shall come in His glory, and all the
angels with Him, then shall He sit on the throne of His glory, and
before Him shall be gathered all the nations, and he shall separate
them one from another, as a shepherd separates the sheep from the
goats ; and he shall set the sheep on His right hand, but the goats
on the left.— St Matt. xxv. 31-33.
IN this great prophecy, with which St Matthew
closes our Lord's active ministry, our Lord's
eye has first fallen upon the immediate future,
the judgment that is to pass upon the Jewish
race ; Jerusalem is to be destroyed and the time
is not uncertain ; it may be anticipated as surely
as we can know that summer is nigh by the
budding and foliage of the figtree. " This
generation shall not pass till all these things (ravra
'Trdvra) be accomplished." Then His eye has taken
a wider range ; He has looked forward to a more
distant and a more comprehensive judgment ; but
the date of that is uncertain ; of that day (wepl
tif/.ipag ixehyg) knoweth no man ; it will be as little
1 A sermon preached before the University of Oxford, on October
15th, 1899, the first Sunday of the Academical year.
162

THE SHEEP AND THE GOATS 163
anticipated as the flood had been ; and the
parables of the faithful and wise servant, of the
virgins, and of the talents, show the nature and
standard of the judgment that is to pass upon
Christians. Then, in the words of the text, a
new scene in the drama is opened : " but when
the Son of man shall come in his glory and all
the angels with him, then shall He sit on the
throne of His glory." It is not clear that a
different time is intended, but it is clear that a
new case is being ushered in for trial, that the
Judge has once more taken His place upon the
judgment-seat. Who then are they who now
stand at the bar ? " Before Him shall be gathered
all the nations." The words are ambiguous, but I
cannot help thinking that the more modern view
of their interpretation is right. This view has
been advocated by several commentators, and by
none better than by that vigorous, human-hearted,
thoughtful, interesting, and spiritual theologian,
Dr Bruce, of Glasgow,1 who has done so much to
help us to understand the parables of the New
Testament, and whose loss we have lately
mourned. It is that we have here Christ's
judgment on the heathen world. The judgment
on the Jewish nation is over ; the judgment on
the Christian Church is over ; it is the heathen
and the heathen alone who are being tried. The
title given to the Judge supports this view : He
is not only the Son of man, which expresses the
1 Expositor's Bible, ad loc.

t64 THE BIBLE AND GENTILE RELIGION
widest contact with all human nature, but He is
also the King — and the title is used here of Him
for the first time — the title which expresses the
thought of universal imperial rule. The surprise
of both the good and the bad — " when saw we
thee ? " — is most natural in the mouths of those
who had never heard of Christ in their lives ; and,
most strongly of all, the standard by which they
are tried favours this interpretation ; the standard
is that of the simplest instincts of our common
humanity : have they done, or have they failed to
do, acts of kindness ? It is the same standard
by which Eliphaz the Temanite thought to con
demn Job, the great type of Gentile character in
the Old Testament. " Is not thy wickedness
great ? neither is there any end to thy iniquities,
. . . Thou hast not given water to the weary to
drink, and thou hast withholden bread from the
hungry, . . . thou hast sent widows away empty,
and the arms of the fatherless have been broken !
therefore snares are round about thee and sudden
fear troubteth thee " (Job xxii. 5-9). It is akin
to the sacred importance attached to the duty of
hospitality in many heathen nations, and notably
among the Semitic tribes. " From the earliest
times of Semitic life the lawlessness of the desert,
in which every stranger is an enemy, has been
tempered by the principle that the guest is in
violable. A man is safe in the midst of enemies
as soon as he enters a tent or even touches
the tent-rope. To harm a guest or refuse him

THE SHEEP AND THE GOATS 165
hospitality is an offence against honour which
covers the perpetrator with indelible shame." x
Crabbe, basing his poem on the tales of European
travellers in Africa, has made the African negress
soliloquize in exactly this spirit as she takes pity
on the wayworn traveller : —
" ' What though so pale his haggard face,
So sad and sunk his looks,' she cries,
' And far unlike our noble race
With crisped locks and rolling eyes ?
Yet misery marks him of our kind ;
We see him lost, alone, afraid ;
And pangs of body, griefs of mind,
Pronounce him man and ask our aid.' "
When we consider, further, that the thought of
the judgment on the heathen was a common one
in Jewish prophecy and apocalypse, it would be
surprising that our Lord should not have dealt
with it anywhere. Indeed, the language of St
Matthew may be based upon that of the great
scene of judgment in the prophecy of Joel : " Let
the nations bestir themselves and come up to the
valley of Jehoshaphat : for there will I sit to judge
all the nations (trdvra ra ehrj) round about " (iii. 1 2).
But how striking is the contrast between the
vengeance taken on the heathen nations in
those apocalypses and the discrimination of this
judgment, with its unequalled tenderness and
severity ! The recognition of the possibilities of
heathen repentance and salvation, in the book
1 W. Robertson Smith : "The Religion of the Semites," p. 76.

1 66 THE BIBLE AND GENTILE RELIGION
of Jonah, approaches nearest to it in the Old
Testament. It is, then, the heathen who are being tried
" without law " by their conformity to human in
stincts ; and the parable illustrates the saying of
our Lord in St John's Gospel, " And other sheep
I have, which are not of this fold : them also I
must bring, and they shall hear My voice ; and
they shall become one flock, one shepherd " (x. 1 6).
Thus far the parable seems clear, but one point
remains doubtful, and that is the persons to whom
the heathen have or have not shown kindness.
When our Lord says, " Inasmuch as ye did it
unto one of these my brethren, even these least,
ye did it unto Me," He may be thinking of
Christians ; and thus the judgment will be only
upon the heathen for their treatment of Christians
in trouble. We shall picture our Lord standing
with the Christians at His side, and the heathen
brought up in front for trial ; and " these my
brethren" will be a sharp antithesis to "your
Or he may* be thinking more widely of all men as
His brethren, and the scope of the judgment will be
wider. We shall picture Him with all the heathen
"round about" (Joel iii. 12), He sitting in the
centre to judge them for their conduct to each other.
There is much in the Old Testament analogies
of the judgment on the heathen for their treat
ment of the Jews in captivity, as well as in the
ordinary use in the New Testament of the term
" brethren," which favours the former view. On

THE SHEEP AND THE GOATS 167
the other hand, it is perfectly natural that our
Lord at such a moment should have identified
Himself with all humanity. In the former case
we should think of such instances as Rahab
welcoming the Jewish spies, the woman of Sarepta
feeding the prophet Elijah, Ebedmelech the
Ethiopian rescuing the prophet Jeremiah, or the
barbarians of Melita showing the shipwrecked
Paul no common kindness. In the latter case
we may include all loyal worshippers of Zivg %iviog,
all doers of kindness the whole world over, all
who in entertaining strangers have entertained
angels, and more than angels, unaware.
When once the true interpretation is seized,
several inferences follow of the greatest interest
and import.
1 . In the first place there is a negative inference.
It is not fair to infer, as is sometimes done, from
this parable that the ultimate test for Christians
is supplied here.
It is said sometimes that the stress laid by
Christians on faith is unjustified because in the
ultimate resort our Lord condemns only for failing
to do kind deeds. Not so. That is the ultimate
standard only for the heathen ; no doubt Christians
must also reach it, but for them there lies also
beyond it the deeper tests supplied by the previous
parables which imply faith in Christ as the Bride
groom and the Master. That is the lowest pass
standard, and they are candidates for honours.
2. More positively, — it is scarcely necessary to

1 68 THE BIBLE AND GENTILE RELIGION
point out the claim which the Lord makes for
Himself here. His presence is in every Christian,
perhaps in every human being. To help forward
the cause of humanity, to aid any single person
in trouble is to help Him. He is present, He is
conscious, He is grateful, He is mindful of every
such deed. But it is more interesting to point
out how we have in this scene a great picture of
His attitude towards the other religions of the
world, and therein a guidance for ourselves. It
is often surely to many of us a perplexity in
modern days to know quite what is our right re
lation to the good that lies outside our own circle.
Whatever body we belong to, if we belong to the
Church of England, if we belong to the far more
comprehensive Church of Rome, if we form smaller
sects of those drawn together by a close adherence
to some one side of truth, there is always the
contrast between the narrow circle which seems
to contain the fullest embodiment of truth and
the large mass of the world that lies outside it.
No less striking a contrast must have presented
itself to the minds of the Twelve as they sat on
the slopes of Mount Olivet, and felt sure that their
Teacher had the words of truth more fully than all
other teachers in the world ; and in this parable they
would have heard His judgment on all the millions
of mankind that lay outside their own "little flock."
Let us note it carefully.
(a) There is a thorough recognition of the
good. All the nations will contribute to the

THE SHEEP AND THE GOATS 169
saved ; they will have their sheep to stand on
the King's right hand. So it was that St Paul
could speak of God as Saviour of all men, and
not only of those who have conscious faith ; and
could contemplate Gentiles doing by nature the
things of the law, and acquitted in the day when
God shall judge the secrets of men. So Justin
Martyr met the objection that Christ could not
benefit those who lived in pre-Christian times by
that which he quotes as already the traditional
teaching of the Church (ididdy6mj.iv) — that Christ
existed before all creation, that He was the reason
in which every race of mankind had share, and
that those who lived in harmony with reason are
Christians, even if called godless, whether among
the Greeks like Socrates and Heracleitus, or
among the Jews like Abraham, Ananias, Azariah,
Misael and Elijah (Apol. i. 46). So Clement of
Alexandria treated philosophy as given to be
a schoolmaster to lead the Greeks to Christ, as
the law had been given to the Jews (Strom, i. 5).
Our problem has been the problem of all the
Christian ages, and it has been, nearly always,
solved in the same way ; and ours is only more
difficult that we have to recognise this good, this
possibility of salvation, not only in those who
have not heard of Christ, but in those who have
heard of Him and rejected Him. We have to
admit that the rejection of some presentations of
Christianity may prove a schoolmaster to lead
men and women to Christ.

170 THE BIBLE AND GENTILE RELIGION
In the last vacation there has passed away in
Richard Congreve, at the time of his death an
Honorary Fellow of Wadham College, one who,
reared here in Christianity, sacrificed all his
earthly prospects by renouncing it in the interest
of what seemed to him the highest truth, and
devoted his whole life to the service of humanity.
" The key to his life " (it was said over his grave)
" was faith in, fidelity to, the greatest of humanity's
servants." What though he thought that the
name of that servant was Auguste Comte?
Surely, in spite of that mistake, the Father has
a blessing for him too, and he will know that he
has really been serving one greater than Comte.
(#) Further, in our recognition of the good, our
clue is love. Do the actions, does the teaching,
lead to brotherhood ? Each act of kindness is an
implicit recognition that self is no longer our
centre, that others have claims upon us. The
Greek philosophy, the life in harmony with reason,
was a recognition of this on the intellectual side ;
the standard of right action was to be something
beyond that of the individual's own judgment, it
was the universal reason in which others had
share. The Jewish law proclaimed the same on
the moral side, the love of God and our neighbour
taking the place of self. The Semitic bond of
hospitality was a recognition of a duty to those
who lay outside the narrow limits of family or of
tribe : and so, in a lower stage, each simple act of
kindness is an act of unselfishness, of submission

THE SHEEP AND THE GOATS 171
to the claims of others ; it is the germ of that
absolute surrender to Christ, to that power out
side ourselves, who has a right to claim our full
allegiance, which is faith. It is ever expansive,
for, in the words of Mr Congreve, " the progress
in love is, in fact, the only form of progress which
may be kept up to the end. Our natural powers
diminish and our intellect loses its force, but in
love we may all advance to the end." " Faith
itself," wrote Dr Hort, in explaining the 13th
Article {Life and Letters, ii. p. 337), "not being
an intellectual assent to propositions, but an
attitude of heart and mind, is present in a more
or less rudimentary state in every upward effort
and aspiration of men. Doubtless, the faith of
non-Christians is not, in the strict sense, faith in
Jesus Christ . . . but such faith, when ripened,
grows into the faith of Jesus Christ ; so it finds
its rational justification in the revelation made
through Him. The principle of the Article
teaches us to regard all the good there is in the
world as what one may call imperfect Chris
tianity, not as something essentially different, re
quiring, so to speak, to be dealt with by God in a
wholly different manner." Our Lord has taught
us, then, to see in every doer of kindness —
" Heaven's possible novitiates
With self-subduing freedom free,
* * * *
Each of secret kingly blood,
Though not inheritors as yet
Of all their own right royal things."

172 THE BIBLE AND GENTILE RELIGION
There is a kingdom already prepared for them, into
which the King will, in due time, admit them.
(c) But such recognition of good does not imply
any light-hearted optimistic view that one religion
is as good as another, and that each may be left
to work out his own salvation. Soon after this
parable was spoken, the Lord draws the Twelve
apart to the upper chamber : there He makes
them realise their separation from the world, and in
that separation the closeness of His tie with them,
the strength of the bond of true brotherhood, the
certainty of a full knowledge of truth : He prays
not for the world, but for them and for those who
shall believe on Him through their preaching ;
and, before His Ascension, He sends them out to'
make disciples of all the nations. The very same
races, the irdvra ra Uvtj, who, while left to their
own religions and their own instincts, will con
tribute their quota to the kingdom, are yet to be
evangelized and made disciples, made learners of
new truths.
There can be little doubt that the great motive
of missionary work has often been something
very different from this : it has been assumed that
the heathen as such were necessarily lost, and the
motive has been a generous self-sacrificing desire
to save them from this terrible fate. We cannot,
in the light of this parable, make the appeal for
mission work exactly in this form. Yet, surely,
sufficient reason for continued and increased effort
remains.

THE SHEEP AND THE GOATS 173
For, in the first place, the simple human
instincts of kindness and generosity may de
generate. The Bishop of Melanesia has told us,
not long ago, how within the memory of living
man the natives of one of the Melanesian islands
have learnt from their neighbours the habits of
cannibalism : and Sir Alfred Lyall's " Asiatic
Studies " have been reiterating for us afresh the
certainty at the present moment of the decay of
Hinduism under the solvent of European educa
tion, and the danger to moral progress implied in
this decay.
Again, the purpose of missionary work is to
complete and carry forward these germinal in
stincts into their full development. This is what
the King is represented as doing in the parable ;
He leads the heathen forward to understand the
unity of all human nature and its consummation
in Himself; and so, if we turn to that beautiful
description of Burmese Buddhism, which has lately
been depicted in Mr Fielding's " The Soul of a
People," we cannot rise from the book without
feeling both the strength and beauty of the love,
the brotherhood, fostered by it, and yet its need
of extension and deepening. On the one hand,
we have the teaching of the Buddha himself, " the
teaching of love, charity, and compassion, eternal
love, perfect charity, endless compassion," given
by " the teacher of the Great Peace " ; there is the
persevering quest after truth on his part — " he
sought on till he found, and what he found he

174 THE BIBLE AND GENTILE RELIGION
gave as an heritage to men for ever, that the way
might be easier for them than it had been for
him " ; there is, too, the great compassionate
respect of the masses of the people for religion as
manifested in the mendicant monks. And yet,
how wanting this religion is, in some points, even
with respect to brotherhood ! It places woman
on a lower religious level than man ; it fails to
satisfy her instincts of prayer for those whom she
loves ; it stands apart from daily life and does
not consecrate the marriage tie ; it has no
message for the dying man ; and, therefore, it has
to be supplemented by practices drawn from
more primitive beliefs.
What a sphere then here for missionary work !
Already the alphabet of the gospel of love has been
learnt. Can we recognise it? can we train its
learners to put the letters together till they spell
out that name in which there is, in which there
can be, neither Jew or Greek, neither bond nor
free, neither male or female, the name Christ
Jesus? .Certainly it can only be, if we are
bringing them the religion of a fuller brotherhood
and a completer love.
This parable may seem to have little bearing
upon us to-day, who are starting on a new
academical year. We shall indeed be tried by
higher standards than this. The test of a
University life will be found rather in the parables
of the virgins and of the talents. Shall we show the
ready wisdom of the wise virgins ? shall we keep

THE SHEEP AND THE GOATS 175
the lamps of hope and enthusiasm which we bring
from school supplied with fresh oil ? shall we have
the ready alertness to welcome truth coming at
unexpected moments and in unexpected ways ?
Shall we trade faithfully with the talents which
our Master has entrusted to our care? Shall we
keep up a high ideal of God's nature and the
blessing of His service ? or shall we allow our
slothfulness to degrade our conception of God
Himself till we think Him " a hard man " ? These
are the questions which we shall have to answer,
and yet even the simple lesson of the sheep and
the goats has its reference to us. There are
problems of the true methods of charity on which
we should be making up our minds. There are
in college life the lonely and the unpopular, to
whom a word of sympathy may be everything ;
there is often among us " a famine in the land,
not a famine of bread nor a thirst for water, but
of hearing the words of the Lord " (Amos. viii.
11); there are those who long to see their way
through perplexity and difficulty, and in helping
them we are helping Christ. St Augustine finely
paraphrases our Lord's words in this application,
when he makes Him say, Cum unus ex minimis
meis discit, ego disco} That saying is a word of
encouragement for us teachers. If our college
sermons touch the heart and kindle it into the
desire of service, if our philosophy fosters moral
discipline and a real love of truth, if our political
1 In Joh. Tr. XXI. cap. v.

176 THE BIBLE AND GENTILE RELIGION
economy leaves our students better instructed in
brotherhood, if our theology makes them reverent
towards God, then the Christ is learning in each
pupil, His needs are being satisfied, His powers of
service are being enlarged.
It is a word of encouragement and stimulus
also for pupils. Look beyond your studies to
those to whom you in after life will be called to
minister. Make your studies sound, sure, real,
that you may have bread and not a stone to give
to those who ask you. See that you keep up
your hope and faith in truth, that you may be
able to speak " a word to the weary." Deepen
your own character, that it may be a strength
to others. Know yourselves as well as your
books ; for in the words of St Bernard : 1
" There are many who know many things, but
know not their own characters. They criticise
others, and neglect themselves ; they seek God
by external evidences, and they know not the
internal evidence of their own heart, where God
is enshrined deeper within.
'¦ For there are some who wish for knowledge
only for knowledge's sake, and that is unworthy
curiosity. " And there are some who wish for knowledge
that they may be known to possess it, and that is
unworthy vanity.
" There are, too, those who wish for knowledge
as a source of gain, and that is unworthy trafficking.
1 In Cantica, Serm, xxxvi.

THE SHEEP AND THE GOATS 177
" But there are also those who wish for know
ledge that they may edify others, and that is
charity. " There are, too, those who wish for knowledge
that they may be edified, and that is wisdom."

THOUGHTS ON THE CHRISTIAN
LIFE
1. THE PRACTICAL USE OF THE BIBLE1
From o. child thou hast known the holy scriptures, which are
able to make thee wise unto salvation through faith which is in
Christ Jesus.— 2 Tim. iii. 15.
WE stay the thoughts of Lent and its
teaching to-day, because it is the
centenary of the British and Foreign Bible
Society and this morning I have asked you to
give your offerings to further the purpose of that
Society. I am well aware that there are many
reasons why some of us hesitate to give a hearty
approval to all its methods : it refuses to include
the Apocryphal books in its translation ; its
agents proselytize at times without a loyal
recognition of the Church in the country where
they are acting ; it tends to exaggerate the value
of scattering broadcast the Bible without a Church
to accompany it, and so to promote a false in
dividualism. There is real weight in each of
1 A sermon preached in Keble College Chapel on the centenary
of the Bible Society. The third Sunday in Lent, 1904. 179

180 ON THE CHRISTIAN LIFE
these criticisms, and yet every missionary bishop
who comes home will tell you that his whole
work would be crippled without this Society and
the belief in missionary duty seems to urge us to
give something to forward its work.
But I would rather to-day speak to you of the
Bible itself than of the Society and its translations
and ask you to consider the position which the
Bible holds or should hold among us. We may
think of it in relation to Truth and in relation to
our own spiritual life. Let us take the first
aspect first.
The Bible is one, but only one, of the sources
of Truth. If we want to hear the full message
of truth we have to listen not only to the voice
of the Holy Spirit speaking in the Bible but to
the voice of the same Spirit speaking through
the living Society, the Church, and the voice of
the same Spirit speaking through the natural
reason and conscience of mankind. Nay, in a
sense, the Bible is only secondary. The Church
existed before the Bible, and defined the Bible
and handed down to us the Bible, summarizing
its essential truths in the Creed. The Jewish
nation existed as God's chosen people long
before it had any writings : its scriptures were the
growth of centuries : it was not till nearly the
Christian era that its canon of scripture was
finally decided. In the same way, the Christian
Church was founded by our Lord Himself; but
no writing comes from Him : it did its great

THE PRACTICAL USE OF THE BIBLE 181
missionary work in St Paul's time before it had
any Christian writings ; it spoke with authority
and power before it had the written word at its
back. Think of St Paul as he stood at Athens :
to what does he appeal? Certainly to no
Christian writings : there, indeed, not even to the
Jewish scriptures. He speaks as the repre
sentative of a new society which has a life and a
message of its own : he trusts that the message
which he, brings will commend itself to reasons
and consciences trained in Stoic philosophy and
disciplined already to a sense of right and wrong :
when they believe and join him, he leaves no
writings behind him ; he admits them by baptism
to the new society ; he binds them together in
the new brotherhood, by communion with the
Body and Blood of their new Lord.
Nowadays a Christian missionary would still
represent the living society : he would still make
his appeal to reason and to conscience : but he
would carry with him and leave with the converts
a book to be studied, and say that that was one
of the sources of truth on which he relied.
What then has happened to cause this
difference? what position does the Bible occupy?
The answer is rather different, according as
we are thinking of the Old or of the New
Testament. The Old Testament is the canon of the Jewish
Church ; it is necessarily preparatory and in
complete. But, even more than the New Testa-

1 82 ON THE CHRISTIAN LIFE
ment, it bears witness to great purposes of God
as extending over long tracts of time. The New
Testament is the interpretation of some sixty or
seventy years : the Old Testament the interpreta
tion of thousands of years.
It shows us how far removed the history of
the world had been from chance or accident.
Though its writings have come together in various
ways, there is a remarkable unity throughout it ;
and we see in its light that God overrules
history ; that God reveals Himself step by step
to man, as man is able to bear it : that God's
purpose was to redeem man from sin and to knit
together all humanity in one common Church ;
that his method was the choice of one nation to
be a blessing to all, and that nation the very
nation which the world has ever been the most
ready to despise. These scriptures the Lord
Himself and His Church accepted from the Jews ;
and they remain an abiding revelation, an abiding
criterion by which all subsequent revelation must
be tested. Nothing can be true, which contra
dicts these fundamental facts.
Gradually the Christian Church added to the
Jewish canon its own canon ; it separated off
what was legendary and apocryphal ; it took
books which bore the signs of a real inspiration ;
it stamped them as canonical ; it accepted the
New Testament as a whole. In doing so, it did not
complete the whole cycle of truth ; but it did assert
that those books contain the foundation facts of

THE PRACTICAL USE OF THE BIBLE 183
its own life : it did say that they were the best
account that we can ever have of our Lord's life
and of the early Church : it did say that these
were its foundation doctrines ; and so, this canon
became one criterion by which future development
was to be tested. Tradition might and must
supplement it in many ways ; the Church, as it
passed down the centuries, might and must adapt
itself to many varying phases of thought and life :
fresh science and philosophy might and must
re-interpret its truths and place them in exact
proportion ; but it might not be contradicted. It
remained a standard of truth for all time. Though
put out by the Church, though tested by the
Church, though needing the witness of the Church
for its accurate exegesis, yet it becomes, when
put out, a norm to which the Church must con
form for ever.
We can imagine that the Church should have
existed and lived its life without a Bible ; yet
when once it has created its Bible it cannot be
independent of it, for the Bible is its own utter
ance, the expression of its own life at its most
vital moment. It becomes the criterion of de
velopment, and we may be sure that, had it
existed without the Bible, it would have been a
different Church. Let us notice how it has
preserved various sides of truth which have been
in danger of being lost.
(a) There are two sides of religion, which are
constantly in danger of clashing : there is the

1 84 ON THE CHRISTIAN LIFE
priestly side, dealing with worship : there is the
prophetic side, dealing with morality and its
motives. The prophet is always ready to de
nounce the empty ritual of formal sacrifices ; the
priest is in danger of exaggerating the value of
ceremonial. Each would at times be gladly quit
of the other. But here in the Old Testament are
both sides, with equal importance attached to each :
nay the very narratives of Jewish history seem to
have been drawn up both by some priestly
historian anxious to emphasize all that bore on
ritual observance, and by some prophetic historian
emphasizing all that bears on character, on sin, on
redemption : and both of these strands are woven
together into the ultimate history as we find it in
the Old Testament. Inspiration combines the
priestly and prophetic ideals into a higher syn
thesis of life.
(b) Again there are two ideals of life, the life
of marriage with all the blessings of home, and
the life of celibacy with its greater freedom for
the service of the Lord : each with its own value,
each with a-special value for different times. But
how easy it would have been for either to have
depreciated and banned the other : how easy in
the Middle Ages for monasticism to have become
as dominant in Christendom as it became in
Buddhism ! how nearly in the seventeenth and
eighteenth centuries in England did the con
secrated celibate life die out, even from the
thoughts of men. But the Bible was there with

THE PRACTICAL USE OF THE BIBLE 185
its double witness ; on the one hand the marriage
at Cana of Galilee ; on the other hand the
example of the Lord Himself, and the teaching
of St Paul in 1 Cor. vii., stood there with their
silent reproach against exaggeration of one ideal
at the expense of the other.
(c) Again, think for a moment of the place
which the mother of our Lord has taken in the
minds of Christians. There have been times, there
are parts of the Church, in which devotion to her
has stood in the way of devotion to our Lord,
and in appeals for God's mercy she has been
most prominent before the eyes of the penitent :
there have also been times and there are parts of
the Church now, in which, as far as any thought
of her is concerned, she might be as any other
woman, nay, as though she had never lived. And
over against both of these errors there stands the
narrative of the Gospel, and we see her gently
waived aside if she seem to overstep her true
human position or to interfere with the Lord's
work for His Father ; but we see her also " highly
favoured," " endued with grace," " blessed among
women," one whom " all generations are to call
blessed," the thoughtful mother pondering over
her son's future, guarding him, training him,
treated by him as the pattern of those who do
the will of God, following Him to the Cross, cared
for until his death, a noble type of womanhood,
the ideal of motherhood.
In these and in many other ways the Bible

1 86 ON THE CHRISTIAN LIFE
has kept open the wide limits of truth. For it
teaches, not as a preacher would teach, by draw
ing morals and enforcing inferences : it teaches
rather as a great dramatist teaches, by a faithful
reproduction of the many sides of real life, mak
ing those who listen sympathize with its true
movements and shrink with horror from the evil
which mars its beauty.
The Bible then is one source of Truth, not the
only, not the final source. Christians are not
primarily men of a book ; they are men of a
Church ; and they are men who believe in reason
and in the ultimate unity of all knowledge. And
in this threefold cord lies our strength ; for if one
cord seems weakened and relaxed for a time, the
others hold us fast. It may be that the concep
tion of the Church is weakened for a time by the
vices and worldliness of its rulers, and the devout
Christian takes refuge in the Bible and hears
God's voice there and remains loyal to Christ :
but he remembers that it was the Church
which gave him the Bible, and he finds that the
Bible sencft him back to be a more loyal, intelligent
member of the Church. At another period, criticism
affects the whole way in which we look upon the
Bible and we doubt whether such human, fallible
utterances can be the voice of God, and we rest
upon the living society, the brotherhood, and we
find the presence of a God of love in the Church :
but we remember that the Bible has guided and
controlled the Church, and the Church sends us

THE PRACTICAL USE OF THE BIBLE 187
back to search with greater wisdom for God's
voice in the Bible. At another time the apparent
conclusions of science seem to leave no room for
prayer, for love, for spirit ; and we turn back to
the Bible and see prayer answered, we see love
manifested, we see spirit controlling matter, and
we learn to possess our souls in patience : but we
remember that it was the Bible and the Church
which revealed in the Unity of God the true basis
for all trust in the conclusions of science, and the
Bible and the Church both send us back to find
an ally and not a foe in science.
There remains time for only a few words about
the influence which the Bible may have on our
individual life : in reality, one word would be
sufficient to describe that influence. The Bible
may be everything to you and to me : everything
for keeping alive faith, hope, and love. You come
to me at times and say that you are worried
about your schools, you cannot sleep, you cannot
do your daily duties : yes, but a quiet, prayerful
reading of the Sermon on the Mount would help
you to take no thought for the morrow. You
are perplexed about your vocation : have you
ever read quietly the Gospel of St John and seen
the Lord's sense of mission and confidence that the
Father would guide him when the right moment
came ? You are out of heart because the English
Church seems so wanting in courage and catholi
city, so hampered in this way and that, that you
doubt its claims upon your allegiance. Have you

1 88 ON THE CHRISTIAN LIFE
read (as Bishop Lightfoot was wont to do, when
he was out of heart) the Epistle to the Philippians,
with its patient tolerance of rival Christian teachers,
its conviction that God overrules for good things
that seem to thwart the progress of the Gospel,
its radiant joy in time of difficulty ?
So you will find messages in the whole Bible.
Let me confine myself only to the Psalms. These
the Church puts into your mouth every day to
train you in devotion, and every day you would
probably find in them some thought to help you
forward. If you would see the power that lies
stored in them, read Mr Prothero's recent book
" The Psalms in Human Life " : you will find how
through all ages of Christian history they have
been the source of conversion, the comfort in
martyrdom, the inspiration of courage on the
battle-field or in the arena of politics, the spring
of missionary work, the tamer of impatient spirits,
the softener of hard hearts, the strengthener of
penitents, the fount of serenity, the solace of
many a deathbed.
Their message comes at times in single verses,
flashing some sense of God's protection home to
the heart. Perhaps it comes most truly, most
surely, when you read a whole Psalm and try to
grasp the general tenour of it, and then with
prayer consider how it bears upon your own life.
For this purpose you would find guidance in
another recent book, " The People's Psalter " by
Dr G. H. S. Walpole. Its method is very simple,

THE PRACTICAL USE OF THE BIBLE 189
so simple that it can easily be used during the
service itself. It prefixes to each Psalm a short
note explaining its probable origin : then another
note explaining the spirit in which we ourselves
ought to try to say it in the Christian Church ;
and, at any change in the thought of the Psalm,
a headline guides the mind to adapt itself to the
change. This book also will bring home to you
another truth which is of primary importance in
the public use of the Psalms : it shows how often
they represent the feelings not of an individual,
but of a whole congregation, of the nation of
Israel primarily, and now of the Church of Christ,
and only of the individual in so far as he is a
member of that chosen people. This is a relief
to us, as we say the sterner Psalms, for we feel
sure that they represent no personal vindictiveness,
but only a true and holy severity against the
foes of God's kingdom, against those who would
oppress the poor and put the righteous to death.
It is also a warning to us lest too light-heartedly
we appropriate to ourselves the comforting promises
of such a Psalm as the twenty-third, without
being loyal members of the chosen people whose
shepherd God has promised to be. But if we
are trying with simplicity to do God's will and to
look for His guidance, we shall each day find in
the Psalter some word to keep us in the path of
duty. I said that we had turned aside from thoughts
of Lent to think to-day of the Bible : but the

190 ON THE CHRISTIAN LIFE
Bible leads us back to Lent ; for here are two
questions which we may well ask ourselves at this
season :
Am I using this great gift of God, the Bible,
as I ought to do?
Am I trying so to use this Lent, that I may
be among the godly, who can take the
promises of the Psalms upon my lips ?

THOUGHTS ON THE CHRISTIAN
LIFE
2. JOSEPH : A STUDY IN GENESIS 1
But he had sent a man before them : even Joseph, who was sold
to be a bond-servant ;
Whose feet they hurt in the stocks : the iron entered into his
soul ;2
Until the time that his cause was known : the word of the Lord
tried him.— Ps. cv. 17-19 (P.B.V.).
THERE are few narratives in the whole Bible
more suggestive to men than the whole
story of Joseph. The young man dreaming his
dreams of future greatness ; the apparent over
throw of all his hopes ; the final triumph, when
1 A sermon preached in Keble College Chapel.
3 " The iron entered into his J0»/."— This translation has enriched
for ever the English language with a terse, splendid phrase which
has passed into a proverb, and which recalls many a memory of
suffering cutting to the quick, of patient bearing, of heroic endur
ance ; and yet the translation is a mistranslation. The words
should be rendered, "His soul, or life, entered into the iron," "he
was laid in iron " (A.V.) " he was laid in chains of iron " (R.V) ; and
therefore it is probably little more than a repetition of the first half
of the verse, describing the fact of suffering ; though, possibly, it
adds to the fact the thought of his voluntary acceptance of that
suffering — " his soul entered, whole and entire in its resolve to obey
God, into the cruel torture" (Kay). 191

192 ON THE CHRISTIAN LIFE
the dreams are fulfilled to the letter ; the over
ruling providence of God, so guiding the apparent
failure that it becomes the means whereby, under
the chastening discipline of the experience of life,
the young boy is made worthy in character, as
well as placed in a position in life in which it is
right that his father and brethren should do
obeisance to him : these form a striking picture
of the way in which boyish ambitions are tem
pered and annealed into the noble performance
of duty. And surely never was story told with more
dramatic force and appealing charm. The theme
is a common one, common in folk-lore, common
in the drama, common in history. The younger
member of the family kept down by the envy of
the elder members, and at last triumphing over
them — it is the theme that delighted us in our
childhood in Cinderella ; it is very similar to the
theme that attracted Shakespeare in the full prime
of his genius, when in The Tempest he sketches
the wroriged and exiled Prospero getting those
who had wronged him at his mercy, testing them
by fresh labours, and at last forgiving them. The
narrative combines the elements which Aristotle
regarded as essential to a good drama, wepiitereiai,
avayvojpi6eig (xiv. 4. 27), dvayvupiaig ix •jrapaXoyie/Aov
(xxxvii. 33, xliv. 12). No doubt the story was
told again and again by Hebrew rhapsodists at
the fireside of the Hebrew homes, and a close
critical examination of the text makes it probable

JOSEPH : A STUDY IN GENESIS 193
that the writer of the Book of Genesis, has worked
together into one, two, if not three, different
strands. In one the caravan is said to be a
caravan of Ishmaelites, in the other of Midianites ;
in the one Reuben plays the prominent part as
trying to save Joseph, in the other Judah ; and
the exact length of time mentioned differs in
different places.1 But in spite of such trivial dis
crepancies, how true the whole narrative is to life,
how absolutely free from anything which would
tempt us to regard it as legendary ! The changes
of Joseph's fortunes are quite natural in Oriental
countries : nothing happens to him which might
not happen to a clever young Jew or Armenian
in Constantinople to-day. No fairy godmother
presides at his christening ; no deus ex machina
unties any knots ; no Ariel is at hand to do his
bidding : all moves forward within the lines of
what is human and natural to an issue that
justifies the ways of God to man.
Indeed, it is quite extraordinary how Egyptology
has shown the history to be consistent with the
conditions of Egyptian life. Although no mention
of Joseph has been found, yet there is scarcely a
detail which cannot be illustrated from the
literature and monuments of Egypt. The position
which Joseph occupies in Potiphar's house ; the
temptation by Potiphar's wife ; the position of
the butler and the baker ; the rise of a foreign
slave to high political power ; the granting of an
1 Cf. Hastings' "Dictionary," ii. s.v., pp. 767-769.
N

194 ON THE CHRISTIAN LIFE
amnesty on Pharaoh's birthday ; the importance
attached to dreams and their interpretation ; the
years of famine ; the granaries in large cities ;
the golden collar put round Joseph's neck by
Pharaoh ; the new name given to him, the title
" father to Pharaoh " ; the oath " by the life of
Pharaoh " ; the concentration of landed property
in the hands of the king and the priests ; — these
all find their exact counterpart. In one monument
of about the date of Joseph a rich man records
on his own tomb, " I collected corn as a friend of
the harvest- God. I was watchful at the time of
sowing. And when a famine arose lasting many
years I distributed corn to the city each year of
famine." x
But we shall see the trace of a divine inspira
tion far more truly in the way in which under its
influence this common theme is made to illustrate
the triumph of divine justice, and to be a vivid
portraiture of the true development of human
character. It is sp most markedly with regard to Joseph's
own character. Let us recall it. The young
boy with a conscience more sensitive than that
of his elder brethren is shocked at some wrong
doing on their part, and reports it to his father.
We are not told what was the subject of the
evil report ; very probably it was some dis
honesty in the sale of their father's flocks ; he
is conscious that he is right and they are wrong,
1 Summarised from Hastings' " Dictionary, " ii. s.v., pp. 772-774.

JOSEPH : A STUDY IN GENESIS 195
and his imagination dreams of a time when they
will bow down to him and right will be righted :
then, the victim of his brothers' envy, he is sold
into Egypt ; but he accepts the position, his soul
enters into the iron ; he faces his ill-fortune and
masters it ; he becomes a faithful and efficient
servant ; everything prospers under his hand ; he
is loyal to his master, loyal to his God under
temptation, " How can I do this great wickedness
and sin against God ? " This very virtue, again,
leads to worse imprisonment ; but again his soul
enters into the iron, again he wins favour by
his loyalty to the keeper of the prison ; he wins
the confidence of his master and of the prisoners
alike ; he has the courage to tell to them the
meaning of their dreams, even to the one to
whom the meaning was death, but again his
loyalty and his insight bring him no reward,
" Yet did not the chief butler remember Joseph,
but forgot him." The victim of envy, of slander,
of neglect, he never loses his faith in God. Then
after two long years he is summoned to interpret
Pharaoh's dreams. Quiet, self-possessed, trusting
in God, he interprets the dreams, he points out
the true policy to be adopted, and at last his
reward comes. He sits at Pharaoh's right hand,"
the wise and faithful viceroy, as unspoilt by good
fortune as by bad. The memory of his past life
is never forgotten. It is true that his eldest
son's name, Manasseh, constantly reminded him
that " God hath made me to forget all my toil

196 ON THE CHRISTIAN LIFE
and all my father's house " ; yet the very name is
a revelation of the depth of the memory. And
it all surges up again when at last he sees his
brethren kneel in obeisance before him ; he tests,
re-tests, and tests them again, but his heart is
going out the while to his father and to his
younger brother, and God's goodness, though it
has not enabled him to forget, has enabled him
to forgive his brethren, and he provides not only
for the father who had loved him, but for the
brethren who had wronged him, and that even
after their father's death.
So beautiful is the character that we feel at
once how much of it is taken up into the life of
our Lord Himself. I do not remember that any
writer of the New Testament points out the
parallel, but it might be drawn out in a striking
way : for He too was the son in whom His
Father was well pleased ; His conscience too was
shocked by the doings of His brothers ; He too
was the victim of envy and of slander ; He too
was sold to His enemies ; He too was tempted
and resisted temptation ; He too bore His cross
between two real malefactors, one of whom was,
and one of whom was not, to be forgiven ; His
soul too entered into the iron, and as He accepted
His sufferings they proved the method by which
God was going to bless His brethren ; He too
was raised to sit at the King's right hand ; He
too provided food for the starving masses of
mankind ; He too forgave His brethren ; He too

JOSEPH : A STUDY IN GENESIS 197
might have used the very words of Joseph, " Be
not grieved nor angry with yourselves that ye
sold me hither : for God did send me before you
to preserve life. ... So now it was not you that
sent me hither but God." 1
A real story true to human life, so true that
much of its essential features reappeared in the
perfect human life of our Lord, that is what
inspiration has made of the story of Joseph.
And in this story four points stand out in clear
prominence. 1. The first is the strength which a man gains
by purity. The story of Joseph's temptation is
told primarily to explain his imprisonment and
to prove his fidelity to his master ; but it serves
also to show his loyalty to God. It is a part
of the training which makes him the stable,
self-reliant, strong man that he becomes.
" Blessed are the pure in heart, for they shall see
God," is the great law of the spiritual world, and
it is Joseph's purity which makes him so clear
sighted to read God's will in the dreams of the
butler and the baker and the king, and to see
God's hand in the over-ruling of his own fortunes.
2. Not less striking is the importance of
practical wisdom in the affairs of life as gained by
the experience of life. " There is none so dis
creet or wise as thou art " (tppovipurtpog sov xal
dvveruiTepog, xii. 39).
We are apt to forget how large a part of the
1 Cf. Gen. xiv. 8 with Acts ii. 23-24.

198 ON THE CHRISTIAN LIFE
Bible is occupied with teaching this lesson. The
Books of Proverbs and Ecclesiasticus are devoted
almost entirely to it, and the practical wisdom of
the steward and of the wise virgins is a subject of
our Lord's own praise. And this must mainly
be learnt not from books but from the experience
of life. It was the discipline of the pit, of slavery,
of the prison house, which trained Joseph : his
soul entered into the iron ; he accepted each
experience as it came ; he found the sphere of
service in each and through each.
3. The beauty and true character of forgive
ness. Joseph's forgiveness of his brethren is no
weakness : it is not weakness in him ; it produces
no weakness in them, for it is not hastily and
carelessly given. They are tested again and
again before the forgiveness. He had known
them cruel to a younger brother ; he had known
them cruel to their father ; he had known them,
perhaps, dishonest. Had he found them still the
same, there would have been no forgiveness.
But the s^ght of their father's grief, the remorse
of their own conscience, had trained them too.
Now, under the tests which he applies, they
stand the test applied to their honesty ; they
show that they are willing to do everything in
their power to spare their father, and that they
are willing to go themselves into slavery, if only
they may save their younger brother.
So the forgiveness comes forth, very generous,
very trustful, very stimulating.

JOSEPH : A STUDY IN GENESIS 199
It would be a most interesting study to com
pare the character of Ulysses with that of Joseph,
and to speculate what effect each hero may have
had upon his nation's subsequent history. Each
kept true by the tender memories of home love ;
each God-fearing, each shrewd, resourceful,
courageous, growing with the experience of life ;
but with Ulysses the shrewdness just passes the
line, and can scarcely be distinguished from guile
and cunning, from which Joseph is quite free,
Ulysses finding his subsequent counterpart in
Themistocles, Joseph in Daniel. Most interest
ing, too, to compare the scene when Joseph's
brethren stand cowering, conscious of their guilt,
before the brother whom they have wronged and
only receive the winged words of forgiveness,
with that other scene where the suitors of
Penelope huddle together at the end of the hall
conscious of their guilt, when Ulysses is revealed,
and receive the winged arrows of death ; and to
think that the young Greek as he grew up had
always before him the story of triumphant justice,
while the young Hebrew was nurtured in the
nobler story of triumphant mercy.
4. The last truth which stands out clearly is
this : God's faithfulness to those who are faithful
to Him.
The Lord was with him ; the Lord made all
that he did to prosper (xxix. 2, 3, 2 1, 23), and that
because the thought of God was ever before him.
" Can I sin against God ? " " Do not interpreta-

200 ON THE CHRISTIAN LIFE
tions belong to God ? " " It is not in me : God
shall give Pharaoh an anwer." " What God is
about to do, He showeth unto Pharaoh." " This
do and live, for I fear God." " God did send me
hither." " God hath made me Lord of all
Egypt." "Fear not, for am I in the place of
God ? "
Try to conceive Joseph's feelings at the
moment when he saw his brethren making
obeisance to him for the first time. What a
sense of God's overruling power must have been
upon him ! After the lapse of twenty years the
first dream of the boy of seventeen had come
true : verily, the dream had been of God, and the
interpretation thereof ; each step in his life, the
selling into Egypt, the imprisonment, the dream
of Pharaoh, his own elevation, the seven years of
famine, each had been in the hand of God. Who,
then, was he that he should stand in the place of
God and take vengeance on his brethren ?
Vengeance was God's and He had repaid ; for
the guilty had had the sense of their guilt fester
ing year after year and ready to burst out at any
calamity ; they had been punished with hunger
and with exile : punishment he could leave in
God's hands ; all that was tender and human and
forgiving it was safe for him to exercise.
This incomparable story was told again and
again in Hebrew homes ; and at a later date,
probably in the time of the great Captivity, the
author of Ps. cv. threw it into poetical form and

JOSEPH : A STUDY IN GENESIS 201
wove it into a series of instances of God's over
ruling care for His people and the certainty of
His protection.
Such a story may well be before you at the
opening of life. Dream your dreams : it is the
privilege of young as well as of old men to dream
dreams ; only, if you are a Christian, you will
dream not so much of the positions to which
you may rise as of the way in which you
can serve your country and your Church. On
the path toward their fulfilment you will find
difficulties, disappointments, perplexities : face
them ; let your soul enter into the iron and
transmute it into a blessing ; learn practical
wisdom ; waste no time in wishing that your
circumstances were other than they are, but use
them for making yourself as efficient, as wise, as
practical as may be : successes also may come,
let them not turn your head or make you
forgetful of the love of home.
Above all, let the fear of God be upon you as
it was upon Joseph. Do not let yourself grow to
speak or think lightly of that sin which Joseph
knew to be a great wickedness : let the thought
of God's forgiving love keep you from hardness
to others : be with God : make your rules with
yourself of that which you can really do in the
matter of daily prayer and of communion ; then
shall that epitaph, with which St Stephen summed
up the life of Joseph, be your epitaph as well —
" God was with him."

THOUGHTS ON THE CHRISTIAN
LIFE
3. SELF-CONFIDENCE
In every work trust thine own soul ; for this is the keeping of
the commandments. — Ecclesiasticus xxxii. 23.
iv iravrl Hpyip irio-reve t'q $vxq <rov,
Kalyap tovto £o~tlv r-qpTjcis ivroXuv}
THE book of the wisdom of Jesus the son of
Sirach — which we call Ecclesiasticus — was
written about the end of the third century before
Christ, apparently by a Jewish layman, who had
read his Bible well, who was proud of his Temple
ritual, and who had travelled in foreign countries
— a shrewd, observant, somewhat cynical, and
yet religious man of the world, the best type
of a Sadducee ; and it supplies us with an
extraordinary miscellany of themes, of very
varying importance and tone. There are passages
which scarcely rise above the level of Lord
Chesterfield's advice to his son on his behaviour
in polite society ; in other passages, such as that
on the advantage of foreign travel, or the
1 A sermon preached in Keble College Chapel on the first Sunday
of the Academical year, Oct. 19th, 1902.

SELF-CONFIDENCE 203
contrast between the life of the labouring classes
and that of the leisured student, the book more
closely resembles Lord Bacon's Essays ; in others,
again, it rises to a high level of poetical beauty,
as in the praise of famous men which we read
on our gaudy day : and it is interesting to note
that two of our most beautiful hymns " Jesus the
very thought of Thee " and " Now thank we all
our God " are based upon its words : 1 while
lastly in its teaching about wisdom, about
temptation, about prayer, and about the true
spirit of sacrifice, it reaches the highest religious
level, and is worthy to be classed with any book
of the canonical Bible.
It is not surprising, therefore, to find that it
has been a very favourite book both among Jews
and Christians. St James must have known it
well, for his Epistle is full of reminiscences of it :
its praise of wisdom (xxiv.) seems to me to have in
fluenced St John's description of the Word in the
prologue to his Gospel ; Our Lord Himself has
used the language of the book in His parables :
he has incorporated into the Lord's Prayer the
spirit of its command, " Forgive thy neighbour
the hurt that he hath done thee, and then thy
sins shall be pardoned when thou prayest."
(xxviii. 2) : He has applied to Himself the
appeal, " Put your neck under the yoke and
receive instruction : she is hard at hand to
find " (1. 26). So in later times the book is
2 Cf. xxiv. 20-21, 1. 22-24.

204 ON THE CHRISTIAN LIFE
quoted by Christian fathers, such as Jerome,
under the title of " The All- Virtuous Wisdom "
()} iravdperog 6v<pia) : one of the " Apostolical
Canons " probably of the fourth or fifth century,
ordered that young men (rovg viovg) should study
it, as well as the canonical Scriptures ; St
Augustine, when he made a collection of all
the practical parts of the Bible that were needed
as a guide to life, chose more extracts from this
book than from any other in the whole Bible :
so valuable did it seem that though it was not
treated as thoroughly canonical, yet it was read
frequently in the churches and gained from this
fact its name " Liber Ecclesiasticus," the book for
public reading in Church.
Now in this manual of practical wisdom we
find this text which may well give us ground
for thought to-day.
" In every work trust thine own soul." The
meaning of them is ambiguous and the application
needs to be carefully guarded ; for they might,
if not duly qualified, seem to confirm a selfish
man in his selfishness and an obstinate man in
his obstinacy, to make a bigot more bigoted
and a fanatic more fanatical. But what they do
teach, when rightly interpreted, is a true self-
confidence ; a reliance upon one's own instinct,
one's conscience, one's judgment, such a reliance
as shall make one strong enough for action, ready
and bold to hold one's own in life, courageous
to obey God's commandments, whatever obstacles

SELF-CONFIDENCE 205
may thwart us from without or from within. The
writer had travelled : he had known what it was
to have to hold to his own Jewish customs in
foreign lands ; he had learnt that if he was to
keep the great commandments " Thou shalt love
the Lord thy God," and " Thou shalt love thy
neighbour," he must not hesitate or flinch before
opposition ; he must hold his own against Pagan
opinions : so he would have his own countrymen
to be no cowards when they went out into the
world ; he would not have the native hue of
resolution sicklied o'er with the pale cast
of thought ; he would not have them made
cowards by " some craven scruple of thinking
too precisely on the event," and his advice comes
very near to that which Shakespeare puts into
the mouth of Polonius — perhaps in intentional
contrast to the hesitating, irresolute, self-distrustful
Hamlet : — " To thine own self be true
And it must follow as the night the day
Thou canst not then be false to any man."
though our author would have expressed it —
" Thou canst not then be false to God or man."
Such self-confidence is wanted at all times
of life ; you want it now and here : but you
will want it more hereafter and the great function
of a University life is to train your own instincts
and judgments that you may feel that you can
trust them when you go out into the world and

206 ON THE CHRISTIAN LIFE
are yourselves called upon to teach, to guide, and
to lead others.
How then can this " soul " this Mx^ be made
trustworthy? There are two simple facts which
need to be remembered : —
(a) First, the soul is encased in the body, and
is affected by all its actions. Sometimes the
metaphor is used that the soul is a precious gem
contained in the casket of the body. But such
a metaphor falls far short of the truth ; a casket
may be battered, defiled, spoilt ; yet open it and
you shall find the gem, perfect, pure, and in
violate. Not so with the soul and body ; if self-
indulgence, or sloth, or unworthy deeds, abuse
and stain the body, you cannot throw the body
aside and find anywhere a soul pure and un
touched ; a truer analogy of the relation between
soul and body would be that between the electric
light and the wire along which it flashes : if the
wire is spoilt or cut, the light can only shine more
dimly or not shine at all. Be quite sure then
that a body well disciplined, kept in strict control,
wakeful, alert, ready for action, will lend its own
strength to the soul ; the soul, free from defiling
memories, free from embarrassing entanglements
of the body, will gain an assured confidence to act
on the side of all that is right. You must test
the powers of your own body, you must know its
functions : you must treat it as the great ally of
your soul, and then you will feel that interaction
of soul and body which Browning has expressed

SELF-CONFIDENCE 207
so well, and which he has put into the mouth of
a Jewish Rabbi :
Let us not always say
' Spite of this flesh to day
I strove, made head, gained ground upon the whole ' :
As the bird wings and sings,
Let us cry ' All good things
Are ours, nor soul helps flesh more now than flesh helps
soul.'
(b) But, secondly, if the soul has to be the
master of the body, or rather its loyal ally, it has
also to be the loyal subject of the spirit. It is
the Spirit, according to Christian teaching, which
gives us our point of contact with God, which is
the link with that Holy Spirit of God, which
brings the fresh air and vitalizing force that
makes the soul grow into its perfect strength :
it is when our instincts have become spiritual,
when our judgment has been formed with
reference to spiritual aims, when our conscience
has been tested by a spiritual standard, that they
become trustworthy. And I know no other way
by which they can become this than by prayer ;
for what is prayer but the quiet, thoughtful
reminding of ourselves that the Spirit of God is
in part dwelling in each one of us, making us
long for a truer life and a better service ; and
that when we pray the Spirit within us goes
out to meet and is met by the universal Spirit
without, and is strengthened to know and to
do the will of God ? Stand then or kneel at

208 ON THE CHRISTIAN LIFE
times before you pray to let that thought live
within you. The Spirit of God in me ! waiting,
suggesting, stirring, enabling me to make my
body a spiritual body, my judgments spiritual
judgments. (c) And this suggests the last point that needs
to be mentioned : faith in the Spirit of God
dwelling in you carries with it necessarily faith in
the Spirit of God dwelling in others also. It is
this which will strengthen your friendships, as you
learn their value and support. In the words of our
writer :
" Be continually with a godly man
Whom thou shalt have known to be a keeper of the command
ments,
Who in his soul is as thine own soul,
And who will grieve with thee, if thou shalt miscarry." (xxxvii. 12.)
It is this which will protect the trust in your
own soul from being arbitrary and obstinate ;
thus, while you urge in debate or in committee
your own view and press it with all the force
that comes from having thought it over before
hand up to the full limit of your own powers, you
will listen patiently to what others have to say
and work loyally with the decision of the majority
in all matters which they have a right to decide.
"In every work trust thine own soul!' Think
how great in this life of ours and especially in
this Church of England is the responsibility that
is necessarily thrown upon a man's own soul.

SELF-CONFIDENCE 209
1. You bring perhaps from home and school a
true child-like horror of evil, of excess in wine or
whatever it may be. To your surprise you find
that in some circles these things are tolerated or
treated as trivial. Are you to give way ? It is
hard to hold your own : " these men so much
older than I, these men so much cleverer than I,
these men who talk so much more readily about
Church things, they must know better than I.
My own view was that of a child, who did not
know the world ? " Was it ? ask your own soul,
thinking what the body should be to it, praying
to the Spirit for guidance, and then listen to the
command of this wise man of the world, " In
every matter trust thine own soul for this is the
keeping of the commandment."
2. Again think of more religious duties. The
observance of Sunday, what freedom you have
in dealing with it ! There it stands, a great
memorial of Christ's resurrection, a day of worship
intended to start you for a new week of work in
a right spirit, changing and yet preserving the
Jewish idea of one day in seven as a day of rest.
But the method, the details of observance, through
at any rate the greater part of the day, are left to
yourself. It is for you to train your soul to con
sider in what way you can best refresh the spirit
for its work, in what way you can most thought
fully spare others and save them from drudgery.
3. Or deeper still, the attendance at Holy
Communion. Here from one point of view, we
o

210 ON THE CHRISTIAN LIFE
might at first sight look for compulsion : the
Communion is a common, corporate act, which
for its completeness needs the united action of
every member of the body : surely, (we think),
the Church will compel everyone to come in ; it
will be as strict as an officer with his regiment
on parade : — yet not so. The Church puts before
you its service with special provision for every
Sunday and every great holy day or Saint's Day,
inviting, attracting you to share its corporate
work. But what a minimum of attendance it
requires : " three times a year at least, of which
Easter shall be one," that is all that it requires,
and it enforces nothing. And that is because it
is a matter in the last resort of each separate soul
to know its own needs and to see that they are
provided for.
If you join the Volunteer Corps, volunteer as
you are, you have to keep so many roll calls or you
are pronounced inefficient, and he is not the best
volunteer who keeps the minimum that makes
him efficient. Now the Holy Communion is, in
one aspect, the roll call of Christians : it is the
challenge to them to see who are willing to join
their Master's ranks, who are willing to submit
to his discipline, to prepare and accoutre them
selves for his service, to fight his battles.
Think then with yourselves how often it is
possible and right for you to prepare yourself
properly for this service, and when you have
thought, trust your own , soul, trust its decision

SELF-CONFIDENCE 2 1 1
and adhere to it in spite of all the distraction of
a term's life.
4. Once more, it is necessary that a man
should come to that service with a quiet con
science and a full trust in God. But suppose your
conscience is troubled with sin or your trust
weakened by perplexities — again there is thrown on
you a great choice ; it is for you to decide whether
you shall in your own strength struggle through
the difficulties into calm, or whether you should
come to some minister of God's Word and open
your grief " that by the ministry of God's Holy
Word you may receive the benefit of absolution
together with ghostly counsel and advice to the
quieting of your conscience and the avoidance of
all scruple and doubtfulness."
Here too it is your own soul that you must
trust, not the fashion of those around you, which
ever way it makes, but the instinct of a real need
seeking for its true relief. For in this the words
of this same book are to be trusted —
" A man's soul is sometime wont to bring him tidings
More than seven watchmen that sit high on a watch tower."
(xxxvii. 14.)
In the midst of intellectual difficulties, there is
often an instinct of the soul, feeling its real needs
for its own personal life, which will keep a man
straight and loyal to Christ, while his intellect is
waiting to decide many difficult questions ; and
in this connexion let me quote the words of the

212 ON THE CHRISTIAN LIFE
Bishop of Rochester in his sermon before the
recent Church Congress.
" Take time to think, find it, make it, compel it.
. . . Not students only or leaders, but our rank
and file must be praying : they must be wrestling
themselves for the living truths in Scripture, putting
the commonplaces of religion into the fire of the
spirit till they glow white as truths indeed. Press
home, face doubt, look into the problems, try
your teachers and choose the deepest. And all
this because so to do is to open the channels for
the inflow of God's working, to keep ready for its
touch, responsive to its call."
5. Think once more, outside the sphere of what
we call religious duties, of the two great actions in
which every man must trust his own soul. What
is to be his profession ? Is he or is he not to
marry ?
What is to be your profession ? the answer
must come from your own soul. Much has gone
before to influence it : a parent's wish, a friend's
advice, inherited capacities, opportunities of train
ing, all these bear their part : but in the last resort
it is your own soul which must give the decision ;
your own soul taking stock of the body and its
capacities, and thinking, in the quiet atmosphere
of prayer, what is the line in which you can best
hope to serve God and find in service the full
development of your faculties.
Your soul must decide and it is all important
that your soul should be trustworthy, when it

SELF-CONFIDENCE 213
comes to make the decision, for in this you cannot
afford to make a mistake.
And it is equally obvious that in the question
of marriage, it is you yourself who will have to
decide : that in deciding you need a soul kept
sound and pure by a sound and pure body : and
an instinct trained to admire what is beautiful
and noble in the spiritual sphere that touches
character. And here too it is all-important that you should
have learnt to trust your soul. You cannot
afford either to make a mistake or even to think
that you have made one.
" In every matter trust your own soul!' Self
may seem to you to be made too much the pivot of
your life in such a command : but notice the little
word in the following sentence " for that too (xal
ydo tovto) is the keeping of the commandments."
What does he mean by that. I think he means
that as well as the two great commandments
" believe in God " and " love your neighbour."
The writer assumes throughout and I have
assumed throughout that you believe that your soul
is God's creation and owes allegiance to Him : that,
each of you is only one of many brethren owing
love and duties to all the rest. But if I assume
that — and surely I may — there is scarcely any
prayer which I should more gladly pray for you
and wish you to pray for yourselves to-day than
that you may so train your " soul," your instincts,
your conscience, your judgment, during your years

214 ON THE CHRISTIAN LIFE
here, that when you go out from hence, you may be
able to trust them, and be sure that in trusting them
you will be obeying the commandments of God.
" There is nothing so much worth," says our
writer elsewhere, " as a well instructed soul,"
and again, " There is no price worthy of a con
tinent soul" (xxvi. 14, 15). May the Spirit of
God enable you while here to acquire these
precious treasures, continent and well-instructed
souls.

THOUGHTS ON THE CHRISTIAN
LIFE
4. THE RECOVERY OF SELF-RESPECT1
Take Mark and bring him with thee ; for he is profitable to me
for the ministry (A.V. ); for he is useful to me for ministering
(R.V.).— 2 Tim. iv. n.
" T T SEFUL to me for ministering " — that is a
vJ striking commendation and one which
anyone of us would be proud to have earned — -
ev^prinrog elg diaxov'iav — readily used for acts of
service, a " handy man," quietly adequate for all
emergencies, prompt, alert, willing, loyal, efficient,
— in Dante's phrase " a noble soul that makes
not excuse, but makes its will of the will of
another " ; it reminds one of the praise which the
Commander-in-chief gave to Henry Havelock
and his soldiers in the Indian Mutiny — " Call out
Havelock's saints ; they are always sober and can
be depended on and Havelock himself is always
ready." But striking as the commendation is, it is an
even more striking fact that it should have been
said of St Mark by St Paul. Recall the circum-
1 A sermon preached in Keble College Chapel on April 29, 1900.

216 ON THE CHRISTIAN LIFE
stances under which they had parted on the last
occasion on which they are mentioned together in
the Acts of the Apostles. St Mark had been the
minister taken by St Barnabas and St Paul to
help them on their first missionary journey, but
when that journey was extended beyond its first
scope and involved a perilous divergence into the
mountainous country of Asia Minor, " John Mark
departing from them returned to Jerusalem."
When Barnabas proposed to take him again on their
second missionary journey, St Paul indignantly
refused. The very language of St Luke in the
Acts seems to re-echo the indignant tones of St
Paul — " But Paul thought fit, when you had a
man who had deserted them and departed from
Pamphylia, and who refused to go with them to
their great task, certainly not to take that man
with them as their companion" (xv. 38).
Now place in contrast with these statements
the situation implied in my text : St Paul is in
prison at Rome, in danger of death ; he is writing
to his favourite son Timothy to bid him to come
and help him in his last hour, and he adds " Go
out of your way and stop to pick up Mark
(avaXa/3iiv) and bring him with yourself, for he has
already proved himself most useful as a didxovog ;
if I want to show forth the Lord's death, here in
this lonely prison chamber, he will be ready to
prepare the bread for me to break, the cup of
blessing for me to bless : if I want to send from
my prison alms to the poor and sick, if I want to

THE RECOVERY OF SELF-RESPECT 217
send a word of comfort, a message of hope to
those who are meeting for worship in the cata
combs, he knows his way about the city already,
and no cowardice will daunt him now ; if I want
to dictate a letter or to have someone to read to
me the books and the parchments which you are
bringing with you, he can do it ; if I want to
strengthen myself with the memory of my Lord's
Passion and Resurrection, he has learnt the story
by heart ; he has been my fellow-worker in the
past and he will serve me now."
St Mark then stands before us as a type of the
recovery of character, of the way in which one
who has lost his self-respect may recover it ; and
we may note it well at this time, for a part of this
Easter message is surely the promise of help to
those who are wishing to rise into newness of life.
Let us note first St Mark's own action. His
position was a very difficult one. It is difficult
enough to recover a true self-respect, when a man
is only wounded in his own conscience, when
only he himself witnesses against himself of some
act of cowardice, or theft, or underhandness,
which is not known to others : such an one goes
about like a wounded man with a bullet inside
him, not knowing where it may work out or
what mischief it may work within : there is a loss
of perfect straightforwardness, a weakened power
to help others ; his self-consciousness weakens
his powers of sympathy and of service.
But St Mark's position was worse than that :

218 ON THE CHRISTIAN LIFE
his cowardice had been branded by St Paul and
made known to the whole Church of Antioch ;
St Paul had written " unworthy " across his name ;
he had departed with no " bene discessit " ;
churches had been warned against him ; he was
to go down to all ages as the man who had failed
at a great crisis. What a crushing position to
have to face ! how great the temptation to despair
and apostatize from this new hard religion ! But
St Mark did not despair, did not apostatize ; he
boldly faced his position. It was not his now to
play the part which would have brought him most
before the eyes of the world and to be the com
panion of the great missionary : so he would
accept the humbler r61e ; he would go back to
his old home of Cyprus, he would stay with his
relation St Barnabas, and he would do such work
as was possible there. Thence later on we find
him advanced to higher work ; he becomes the
follower, the interpreter, the favourite pupil, " the
son " of his mother's friend St Peter ; he follows
him to Rome ; he makes notes of his preaching ;
he interprets it to his Latin hearers ; he prepares
the Gospel, and probably while he was there the
reconciliation came with St Paul. In the letters
of the Roman imprisonment St Paul speaks of
him as a fellow-worker for the Kingdom of God
and writes to the Colossians to remove any hesita
tion they might feel in welcoming him, and finally
in this his second imprisonment St Paul sum
mons him of his own accord to his side ;

THE RECOVERY OF SELF-RESPECT 219
so he ends his life honoured alike by St Peter
and St Paul.
Let us note also the conduct of others towards
him. We are often inclined to think that St
Paul was over-hasty, and that events showed him
to have been wrong, but that is not necessarily
so. The sharp, severe judgment may have been
quite deserved at the time ; it may have been
the very means of stirring St Mark to higher
effort. St Paul was bound to take only people
whom he could trust ; it was one of those
emergencies in which previous ties and blood
relationships have to be thrown aside, and only the
best man for the work considered. But whether
St Paul was right or wrong at the time, it is
certainly to his credit that he was willing to revise
his judgment, when Mark had by other work
shown himself worthy of trust ; and it is an
interesting fact that the first sign of a change of
mind towards St Mark is found in the letters of
the Roman imprisonment. At that moment St
Paul had watched the conversion of the runaway
servant Onesimus ; he had seen one who had
been unprofitable in time past to his master
(aypno-rog) become at last profitable (iv-j(yr\6rog) to
his master as well as to the Apostle. Is it too
fanciful a conjecture that his mind may have gone
back to one who had been unprofitable to himself,
and that he determined to work with St Mark
once more and, so working, found him too profit
able for service?

220 ON THE CHRISTIAN LIFE
Certainly we may feel sure that St Barnabas,
even if wrong in wishing to take Mark in the
harder task, was right in still trusting him in the
lighter task of the home work at Cyprus. St
Barnabas, that son of consolation, that stimulating,
inspiring friend, who had been ready to see the
genius of Paul and bring him forward for his life's
work, St Barnabas who kept himself in the back
ground before the growing ascendancy of St
Paul, — he could not cast off his relation ; he had
the eyes to see the gifts for service that still lay
in him, the stimulating power to draw out those
gifts into stronger vitality. Nor can we be sur
prised that it was St Peter, who himself had
played the coward, who himself had known the
blessing of forgiveness, who himself had as a
mark of forgiveness received the commission for
higher work, " Feed my lambs, Tend my Sheep,
Feed my sheep " — that it was he who should have
afterwards made St Mark his trusted companion.
St Mark is indeed in the second generation of
Christians what St Peter had been in the first, the
proof that* " Men may rise on stepping-stones
Of their dead selves to higher things,"
and this power of resurrection, of recovery, has
been exercised again and again in the Christian
Church. Let me take two instances of very different
kinds. We are wont at the time of our College

THE RECOVERY OF SELF-RESPECT 221
festival to recall some thought connected with
him whose name we bear, and he too was an
illustration of this power of self-recovery.
When the great catastrophe of his life befell,
and Newman, his younger follower, his chief friend,
joined the Church of Rome, Keble was almost
broken-hearted, almost morbidly self-accusing ;
he reproached himself with having led Newman
along a path of which he did not himself know
the end ; he spoke of self-abhorrence as a duty, a
necessity, and a joy ; he spoke of himself in his
letters to Newman in terms which Newman erased
before leaving the letters to us to preserve ; it was
a moment of extreme depression and melancholy.
But there was an entire recovery. And this
was due partly to his faith in the possibility of
forgiveness ; he sought for the ministration of
" the soothing hand which Love on conscience
lays " ; but also it was due to the sense of what
he owed to the work of the Church ; there were
tasks still to be done, hearts which came to him
¦to be strengthened ; he watched, he was cheered
by, each sign of God's presence around him, until
he grew strong and fresh and cheerful once more,
and himself was looked up to as the wise, patient
strengthener of others, to whom many owed the
confirmation of their faith in God and of their
loyalty to the Church.
My other instance shall be of a very different
kind. Exactly six hundred years ago on Good
Friday, 1300, there knelt in a Church at Rome,

222 ON THE CHRISTIAN LIFE
a man in the vigour of middle life, a man of rare
genius, of imaginative insight, of sensitive feeling,
an eager student, an active politician, keen, self-
reliant, who had won his way well-nigh to the
highest political magistracy in his native city,
a man on whom fortune seemed to smile ; but as
he knelt there, there came home to him the
sense of the real meaning of his own sins. The
seven deadly sins had left their mark upon him,
and his faith began to waver. In his own
words, " In the middle of the journey of our life,
I found myself in a dark wood : for the straight
way was lost. Ah ! how hard a thing it is to
tell what a wild and rough and stubborn wood
this was, which in my thought renews the fear :
so bitter is it that scarcely more is death."
But after Good Friday came Easter with its
message of recovery and hope ; and the means
of recovery was his love for the Italian lady
whom he had worshipped as a boy. The
desire to see her again stirred him to new
effort. Beatrice etherealized as the type of
heavenly wisdom, seemed to Dante still to care
for him and to send down a messenger to guide
him into the right path once more. So he
girded himself for the great task of his life : it
was given to him to realize for himself and to
picture for others what he has called " the terrible
art of Divine justice " ; to see what are the real
consequences of sin and how true it is that where
withal a man sins therewith shall he be punished ;

THE RECOVERY OF SELF-RESPECT 223
to make vivid for ever the certainty and the
justice of the Divine judgments in this world and
the next ; but it was given him also to see the
purifying power of penitence, how sinners who
had repented and who accepted their punishment,
gradually had the marks of sin washed from
their foreheads, and " purified themselves to re
turn fair to Him who made them " ; how as each
stain was washed away, each burden loosened,
their souls moved upwards with a natural
lightness until at last they rise to the Paradise
of God, there where they no longer repent,
but smile — "not at the sin which cometh not
again to mind, but at the Worth that ordered
and provided " ; there where God's will is peace
to each, and they envy not though others are
more highly rewarded than themselves ; and
where there is happiness in the light of God's
Love. And the two guides that were sent by
God, to lead him along this path were Virgil and
Beatrice ; Virgil the type of human knowledge,
of classical culture, could tell of the punishment
of sin, and even of the purifying power of
penitence ; but it was only Beatrice, the type of
heavenly knowledge, who could lead him into the
very presence of God.
So each of these has recovered himself into new
strength and has proved " profitable for minister
ing." The Gospel of St Mark, how useful it has
proved to the whole Christian Church ! in the vivid
picture which it has given of him who went about

224 ON THE CHRISTIAN LIFE
doing good, who came not to be ministered unto
but to minister.
The "Christian Year," and the "Lyra In-
nocentium " of Mr Keble, how great their value
has proved to the English Church, in the tone of
sober feeling and of quiet, trustful resignation, of
loyal duteousness which they teach.
And the " Divine Comedy " of Dante, how use
ful even beyond the scope of the Christian Church,
as it has set forth the divine happiness of a willing
service : " Those who have read it know what force
there is in its free and earnest and solemn verse to
strengthen, to tranquillize and to console. . . .
They know how often its seriousness has put to
shame their trifling, its magnanimity their faint
heartedness, its living energy their indolence, its
stern and sad grandeur rebuked low thoughts ;
its thrilling tenderness overcome sullenness and
allayed distress ; its strong faith quelled despair and
soothed perplexity ; its vast grasp imparted the
sense of harmony to the view of clashing truths.
They kngw how often they have found in times of
trouble, if not light, at least that deep sense of
reality, permanent though unseen which is more
than light can always give ; in the view which it
has suggested to them of the judgments and the
love of God." 1
St Mark, John Keble, Dante, each has proved a
vessel " meet for the Master's use," ev-^prierov rp
deavorfi, and that not only for what they have
1 Dean Church, " Essays and Reviews," p. 113.

THE RECOVERY OF SELF-RESPECT 225
written, but for what they were, for the lesson of
hope of recovery which they give after times of
failure, of depression and of sin. For as another
poet has said — himself no less true an instance
of recovery, recovery from perplexity and
doubt — As men from men
Do, in the constitution of their souls,
Differ, by mystery not to be explained ;
And as we fall by various ways and sink
One deeper than another, self-condemned,
Through manifold degrees of guilt and shame ;
So manifold and various are the ways
Of restoration, fashioned to the steps
Of all infirmity, and tending all
To the same point, attainable by all,
Peace in ourselves and union with our God.1
1 Wordsworth, "The Excursion," Book iv.

THOUGHTS ON THE CHRISTIAN
LIFE
5. TRUE WISDOM : A STUDY IN ST JAMES1
The wisdom that is from above is first pure, then peaceable,
gentle, easy to be entreated, full of mercy and good fruits, without
partiality and without hypocrisy. — St James iii. 17.
MY subject this morning is the Epistle of St
James and I choose it for two reasons :
the first is that it is — perhaps more than any one
other Epistle — the Epistle which is most worthy
of study and meditation by teachers and by
students. The writer himself speaks in the tone
of a teacher addressing a group of pupils sitting
round hiin ; it may be that he had been accus
tomed to sit in the temple courts with a ring of
pupils listening to his words, and so, though now
he is writing at home, yet he relapses into
the teacher's appeal. " Hearken, my beloved
brethren" (ii. 5). His language and thoughts are
full of reminiscences of the books of the Jewish
wise men, Proverbs, Wisdom, Ecclesiasticus : one
1 A sermon preached at Trinity College, Dublin, on the Sunday
after Ascension Day, 1896.
2=0

TRUE WISDOM 227
whole chapter is devoted to the special dangers
which beset the teacher ; wisdom (ao<p!a) is one of
his most characteristic words : his first piece of
advice is : "If any of you lack wisdom, let him
ask of God" (i. 5) : he lays down the character
istics of the wise man : " Who is a wise man and
endued with knowledge among you ? let him show
out of a good conversation his works with meek
ness of wisdom " (iii. 13): he contrasts false with
true wisdom in the passage which culminates in
the words of my text : " The wisdom that is from
above is first pure, then peaceable, gentle, easy to
be entreated, full of mercy and good fruits, without
partiality and without hypocrisy." No student
then, much less a teacher, can afford to neglect
St James.
Again, there is a real sense in which this
Epistle ranks first in the New Testament.
Although doubts were held for some time in some
parts of the Church about its authorship, yet when
this was accepted, the Epistle was placed in all
Greek MSS. at the head of the Catholic Epistles,
and, in the majority of these MSS., the Catholic
Epistles were ranged before the Pauline, so that a
student of the Bible would find this as the first
subject of study, after the historical books. It is
also quite possible that it may be the first written
of all the Christian documents : it has many
marks of an early date and of Jewish Christian
environment : it is (says one commentator) " the
simplest expression of Christian consciousness,

228 ON THE CHRISTIAN LIFE
still untouched by complex dogmatic reflections, as
it must have developed with original freshness in
the circle of Jews that believed in the Messiah." 1
We have, then, in it one of the earliest and
simplest forms in which the belief in a Risen and
Ascended Messiah expressed itself: one of the
first " gifts " which the Ascended Lord gave to His
Church ; and we may do well at this moment
when we are still within the festival of the
Ascension to examine it closely. It is true that
it has often been treated as an incomplete, im
mature, form of Christianity, and Luther's reckless
description of it as an " epistle of straw " has
probably done very much to undermine the
practical influence of it since the time of the
Reformation. No doubt it is not a complete
presentation of Christian doctrine ; what one letter
could be ? certainly the Epistle to the Romans is
not, nor even the Epistle to the Ephesians ; each
part of the New Testament must be supplemented
by the rest.
Let us* come to closer quarters with it and
analyse the type of Christian character which
commended itself to the writer. There are three
marked characteristics of Christianity pictured in
it : they are completeness, tenderness, reticence.
" The leading principle" (it has been said) "is the
necessity of whole-heartedness in religion '' : 2 " the
1 Mangold : ap. Lechler, "Apostolic and Post- Apostolic Times,"
i. p. 292.
2 Mayor, p. cvii.

TRUE WISDOM 229
actual life of the Christian must be one whole and
come forth out of the fulness within." 1 The word
riXeiog is its keynote and is found in it more often
than in any other book of the New Testament.
The aim of the Christian life is that ye may be
perfect and entire, wanting nothing (i. 4) : hence
patience must have her perfect work (ib.) ; the law
which binds the Christian is a perfect law (i. 2-5) ;
his prayers must be whole-hearted, " let him ask
in faith, nothing wavering " (i. 6) : his life must
combine works with faith, performance with pro
fession ; there must be no empty profession
towards God without action, nor empty phil
anthropic talk, bidding the poor depart in peace
and be warmed and filled elsewhere ; he may not
offend in one single point of the law ; he must
control his speech as well as his acts ( " if any
man seem to be religious and bridleth not his
tongue, that man's religion is vain," i. 26) ; his
religion must extend to all parts of life ; it must
make him just to his servants : it must show no
respect of persons but honour the poor as well as
the rich (ii.) : it must result in positive good as
well as abstinence from evil for " to him that
knoweth to do good and doeth it not, to him it is
sin " (iv. 1 7) : there must be endurance to the
end — no tampering with temptation, no faint
heartedness under persecution. From end to
end of the Epistle we hear " the bracing call
of duty." 2
1 Lechler, i. p. 293. a Mayor, p. cix.

230 ON THE CHRISTIAN LIFE
In this moral appeal the writer is the successor
of the Jewish prophets : the language is at times
borrowed directly from them : the tone is often
that of Amos or Micah, but the whole level is
lifted ; there is a new sense of hope for human life,
a greater confidence in its possibilities. Christianity
is still a law, but it completes the conception of
law ; and Christians are enabled to see this and
accept it freely ; they run the way of God's com
mandments, because he has set their heart at
liberty ; it is a royal law, such as even kings
would be willing to obey : we are in a new
atmosphere : between the Old Testament and St
James has intervened the Sermon on the Mount
" Be ye therefore perfect ; as your Father which
is in Heaven is perfect," and there has intervened
the perfect life of Our Lord, lived on earth and
inspiring hope for the lives of other men.
But St James' thoughts do not stop at the
Sermon on the Mount ; the Lord is not for him
simply a teacher in the past : he speaks of Him
seldom, buj;, when he does, he speaks of Him as
his Lord ; as the Lord of Glory, or the Lord who
is to be identified with the very glory of God ; it
is the Ascended Lord of whom he thinks ; his
eyes are ever turned upwards, but he looks
beyond the Mount in Galilee to the throne in
heaven ; he sees every good gift and every perfect
gift coming from above : and the true wisdom
at which teachers have to aim is the wisdom that
cometh from above.

TRUE WISDOM 231
Now it is when we look at this description
of wisdom that we shall realise what I have
called the tender side of the Christian life as
it appears in this Epistle. You will remember
that there is a somewhat similar description
of wisdom in the Apocryphal book of the
Wisdom of Solomon ; it is a beautiful and noble
description ;
" In wisdom is an understanding spirit, holy,
one, only, manifold, subtil, lively, clear, undefiled,
plain, not subject to hurt, loving the thing that is
good, quick, which cannot be letted, ready to do
good, kind to man, steadfast, sure, free from care,
having all power, overseeing all things and going
through all understanding pure and most subtil
spirits." (vii. 22, 23). The language of St James is
so often coloured in other points by this book that
we can scarcely doubt that this passage was
before him, when he wrote his description of
wisdom. Yet notice how different the general
effect is. " The wisdom that is from above is first
pure, then peaceable, gentle, easy to be entreated,
full of mercy and good fruits, without partiality
and without hypocrisy."
The whole tone has changed ; in the first
picture the main interest is intellectual : wisdom
is the immanent presence of God, which stands
separate from sin, which enters into all life animate
and inanimate and guides it to the perfection of
its nature ; it is more metaphysical, it is the result
at which the philosopher arrives as he seeks a

232 ON THE CHRISTIAN LIFE
first cause for creation and an unifying principle
for the facts of life.
On the other hand to St James the interest is
primarily practical ; wisdom is the power which
enables the teacher to train his pupils, to adapt
himself to their needs, to move among men, to gain
insight into the difficulties of life, to enable him to
see the purposes of trial and persecution. Let us
look at the definition a little more exactly.
Wisdom is first pure : the beginning of wisdom
is the fear of the Lord ; the teacher must face in
his own life and conquer the temptations of the
world, the flesh, and the devil ; he must have his
body well in hand and under the control of the
spirit ; he must be pure in heart, single-hearted,
not seeking praise or reward, but aiming at truth ;
for so only will he see God, and be able to trace the
working of God's hand in the subjects which he
has to teach ; he must take heed unto himself
first, as well as to his doctrine, if he is to save
himself and those who hear him.
Wisdom is first pure, but then peaceable : for one
whose aim is high, who is trying to live up to a high
ideal, is sure to come in conflict with opposition ; he
is tempted to be hard, unjust in judgment of others,
pressing his own point at all costs, not recognising
the claim of others or the elements of truth which
they see and he perhaps does not, impatient with
slowness, forcing others against their will into the
logical issues of their principles : and here again the
wisdom from on high controls him ; it is peaceable

TRUE WISDOM 233
and gentle, making its aim to combine men in a
common service of God, checking all self-assertion,
listening patiently to others, adapting oneself to
their capacities, putting the best interpretation on
their actions, encouraging with ready generosity
their first attempts at knowledge and study.
Then follows a word in which St James is
thinking of the pupil rather than of the teacher,
evirMrig, quick to obey, tractable, docile, ready to be
guided, quick to take a teacher's hint, willing to be
corrected : then the thought passes beyond the
duty of study into the relation of the student to
the outside world ; he may not be self-centred ;
though withdrawing from the world he may not
forget the world and its needs and miseries ; his
knowledge is to be held in trust for the good of
humanity ; his money to be given to help their
sorrow : true wisdom is full of mercy and of good
fruits. Lastly the description goes back once more
to the teacher himself : without partiality — or
more probably — without doubting, whole-hearted,
and without hypocrisy, with simple absolute trust
in God that He will answer his prayers and
guide his studies ; and with simple trust in man,
that is void of all pretence or complaisance.
These two pictures of wisdom are extra
ordinarily different, as different as two portraits
of the same person by a Fra Angelico and a
Botticelli would be ; yet they are both painting
the same thing, the wisdom of God ; what has
caused the difference ?

234 ON THE CHRISTIAN LIFE
Is it not this ? that between the writing of the
Wisdom of Solomon and the Epistle of St James,
there has come the life of Christ ; the wisdom of
God embodied in human form and dealing with
the difficulties of human life.
For wisdom dealt with mortal powers
Where truth in closest words shall fail
When truth embodied in a tale
Shall enter in at lowly doors.
That too had been a wisdom which had been first
pure — conquering all the great temptations with
which Satan tempted Him — then drawing people
together by the bonds of peace into one common
service; adapting Himself to the needs of thepoorest
and the ways of the most perverse : not forcing His
teaching even on His disciples but gradually draw
ing out their faith ; obedient Himself to the least
hint of the Father's will ; surrendering His time,
even His meals, to do acts of mercy and good
works ; with an absolute trust in the Father and a
love of men, so free from all pretence, that it could
give His life for them. That wisdom has passed
back to heaven and a wisdom that comes from
above now, will be full of tenderness and of
humanity, as well as of purity and trust. St
James' description of wisdom is very near akin to
St Paul's description of love. Though they
start from such different points they soon meet,
for both are really thinking of Him who was at
once perfect wisdom and perfect love.

TRUE WISDOM 235
There is one more feature of this Epistle to
which I would call your attention — its extra
ordinary reticence about Our Lord. It is true
that he is twice referred to as " the Lord," " the
Lord of Glory " ; it is true that a careful study
shows many reminiscences of the Sermon on the
Mount ; it is true, as I have tried to show, that
the thought of His life colours the description of
wisdom ; yet even His sayings are never appealed
to as authority ; His sufferings and atonement, so
prominent in St Peter, are absent here ; His
Incarnation and Resurrection, so commonly ap
pealed to in St Paul, are absent here ; the reticence
is indeed so marked that some critics have thought
the Epistle a Jewish document.
In this respect it offers an interesting analogy
to the Book of Esther in the Old Testament.
That book has been slighted as this Epistle has
been ; and it has been sometimes urged as against
the inspiration of that book that the very name
of God never occurs in it. But can anyone
really doubt that the author of the Book of
Esther believed in God ? There is scarcely any
book of the Bible which gives a stronger sense of
the Jews being a peculiar people, whose existence
it is necessary to preserve and whose fortunes
are protected in the hour of peril ; no book which
so powerfully represents the overthrow of injustice
and human scheming, and the assertion of a
divine retribution ; which offers such an example of
a belief in providence and of a life of bold self-

236 ON THE CHRISTIAN LIFE
sacrificing intercession sustained by that belief.
It is difficult to give the reason for the reticence
in either case ; perhaps both writers were in the
presence of opposition and criticism, of opponents
who would not in the one case believe in Jehovah,
and in the other would not believe in Our Lord ;
and, if so, they set us an example of the true
religious behaviour, when we are with unbelievers
— not obtruding God's name or speaking much
about him, but living a life, which shows a sense
of His Presence, letting God be rather in the
background than on the surface of the life.
But in St James' case it was probably also
due to his temperament ; judging from all that
we know of him, he was strict, austere, ascetic,
upholding the law and winning the respect of
his fellow-countrymen for his righteousness and
loyalty to the law ; but such temperaments are
naturally slow to speak, slow to show emotion,
slow to communicate their religious experiences.
I do not say that St James is a model for us all
in this ; some have one gift and some another,
and I have little doubt that St Paul — with his
power of speaking on these deep points, with his
bursts of doxology for the mercies given to him
in Christ, with his willingness to throw open the
doors of his inner life and let his converts hear
his prayers to Christ and Christ's answer to him
and see his conflicts with Satan and his own
varying moods of brightness and despondency —
was more effective, more converting, more mission-

TRUE WISDOM 237
ary than St James. Such power of speaking for
God is the greatest of all gifts. There is nothing
so encouraging, so soothing, so stimulating,
so bracing, as to be with one who can speak
to us quite simply, unostentatiously, truthfully
of what Christ has been to himself or herself.
But the gift is not given to many ; it is better not
to speak at all than to speak untruthfully. Only
if we hesitate to speak, let us be careful that like
St James we think more about Christ and about
Truth, that His Words and His Wisdom may
colour our life insensibly, and that we have as
high an ideal of the Christian life as he had.
Let us lift up our hearts and our imaginations
to Him this Ascension-tide, as He sits above the
world in heavenly places, the Lord, the Lord of
Glory, and ask Him that we may have a stronger
sense of His Gospel as a law, a law meant to
control our life in all its parts, a law complete,
magnificent, royal, such as it well becomes freemen
and kings to obey : — and that He will send us
from above wisdom like His which can bless our
University life and make us in it and in all our
studies first pure then peaceable, gentle, docile,
full of mercy and of good fruits, without wavering
and without hypocrisy.

THOUGHTS ON THE CHRISTIAN
LIFE
6. DISCIPLESHIP : A STUDY IN THE ACTS x
And when he was come to Jerusalem, he assayed to join himself
to the disciples and they were all afraid of him, not believing that
he was a disciple. — Acts ix. 26.
WE were reminded earlier in term that the
disciples were called Christians first in
Antioch, and we were shown the significance of
the name Christian. But before they were called
Christians, they were called " disciples " : what
was the significance of that term for them ?
what is it for us ?
The word is so stereotyped that it has ceased
to convey its full force to us ; let us paraphrase
it a little, and take this text as an illustration.
It would, indeed, be too local and limited, if we
were to paraphrase — " Saul essayed to join
himself to the undergraduates and they were
afraid of him, not believing that he was an under
graduate " ; but, we might say, " Saul essayed to
1 A sermon preached in Keble College Chapel on the last
Sunday after Trinity 1901
238

DISCIPLESHIP 239
join himself to the students, to those who were
anxious to learn, to those who were willing to
submit themselves to a teacher, and they were
afraid of him, not believing that he was a student,
that he was anxious to learn, that he was willing
to submit to any teacher.
That was the fear of the Christian body, that
they should admit to their membership one who
was not teachable ; and indeed it was hard to
believe that such an one as Saul, trained in the
Rabbinic schools, confident that he was himself
" a guide to the blind, a light to them that are in
darkness, a corrector of the foolish, a teacher
of babes," Saul who was so sure of his own
opinions that he was trying to compel others to
abjure their faith, Saul who describes himself as
vehemently mad against the Christians, that he
should consent once more to be a learner, to sft
" in his right mind " at the feet of another Master,
of their own Master.
Yet so it was : he had already become
docile : he had been asking the inquirer's questions
" Who art Thou, Lord ? " " What wouldest Thou
have me to do ? " And he continued all his life
time to be a docile learner, never counting
himself to have apprehended but ever pressing
on, if so be that he might apprehend that for
which he had been apprehended by Christ Jesus.
This is then one characteristic feature of the
Christian : he is always a learner : he always has
a Master ready to teach him.

240 ON THE CHRISTIAN LIFE
The title sprang up, of course, in Our Lord's
earthly life : it is the title which we expect to
find in the Gospels. But it surely is a very
significant fact that the title is common also in
the Acts. He is still regarded as a living teacher ;
they are still " the disciples," more fully, " the
disciples of the Lord " : in one place we hear of
Paul's disciples, but everywhere else they are
spoken of as the disciples of the Lord. He still
continues to teach : they still continue to learn of
Him. Let us notice the chief instruments, the chief
methods by which their Master did teach them in
the time covered by the Acts of the Apostles.
I . One, perhaps the first and chief of these
instruments was the Bible, the Inspired Scriptures,
that is, for them, the Old Testament. " The
Lord opened their minds that they might under
stand the Scriptures." And what an influence
upon their minds the Holy Spirit has ! how much
freer, wider, surer is their interpretation of it than
that of the Jewish Rabbis, or than their own had
been in fhe Lord's life-time. See with what
freedom they quote : they are so sure that they
have the key to its real spirit that they are
almost careless as to verbal accuracy. Notice
again the width of the survey of Jewish history
in such speeches as those of St Stephen or of St
Paul at Antioch in Pisidia ; they have found the
secret of the philosophy of history ; their eyes are
quickened to trace from its fountain-head the

DISCIPLESHIP 241
little stream that broadens out as it forms the
great river of the Messianic hope ; they under
stand the meaning of the death of the Messiah,
the world-wide nature of his sway. The spirit of
discipleship in this respect is best described in
the account of the converts at Beroea. " They
were more noble than those of Thessalonica, in
that they received the word with all readiness of
mind, examining the Scriptures daily, whether
these things were so."
2. Secondly, they learn from each other ;
chiefly it is the Apostles who teach the new
converts — " they continued steadfastly in the
teaching of the Apostles " — but this is not all.
In the case of Apollos it is a layman and a lay-
woman who are the teachers. Apollos when he
is first mentioned is already a learned man,
mighty in the Scriptures, and instructed in the
way of the Lord and teaching carefully the things
concerning Jesus : yet this learned man is willing
still to be the disciple of a layman, " When
Priscilla and Aquila heard him, they took him
unto them and expounded unto him the way of
God more carefully."
And notice too how Apostle learns from
Apostle. St Paul has visions and revelations of
the Lord, yet he receives from others the early
traditions of the Church and goes up to make
inquiries of Peter ; and on the other hand St
Peter's first Epistle bears traces in thought and
structure and phrase of an intimate knowledge of
Q

242 ON THE CHRISTIAN LIFE
St Paul's Epistles to the Romans and to the
Ephesians : and some critics would see the
reciprocal influence of St Peter upon St Paul in
the greater stress on discipline and organisation
which marks St Paul's latest letters. In the midst
of all the controversies of those times — and they
were serious controversies — there is a gentle and
radiant spirit of humble teachableness in the air.
3. There is a third great method which Our
Lord used in their training and that is the method
of experience : the lesson of the events of history.
How great had been this lesson is best seen by
comparing the expectation of the Apostles at the
commencement of the narrative — " Lord, dost
thou at this time restore the kingdom to Israel ? "
with the position at the end, St Paul in the centre
of the Gentile world, preaching to Gentiles the
Kingdom of God. And this lesson had been
driven home by facts which they could not
gainsay. When the Jerusalem Church challenged
St Peter's conduct in baptising Cornelius, his
appeal is. to facts — " The Holy Ghost fell on
them as on us at the beginning . . . who was I
that I should withstand God ? " And when they
heard these things they glorified God saying
" Then to the Gentiles also hath God granted
repentance unto life." So when the freedom of
the Gentiles from the obligations of the Mosaic law
was challenged, the answer was exactly the same :
St Peter recalled the fact of the gift of the
Holy Spirit to Cornelius, and the multitude gave

DISCIPLESHIP 243
audience to Barnabas and Paul rehearsing what
signs and wonders God had wrought among the
Gentiles through them. They did not expose
themselves to " the sure nemesis of neglected facts "
and thus they learnt aright the lessons of history.
The Bible, the human teacher, the course of
history- — these we might say were their three
teachers ; but that would not be the truest way
to express it. They were only three methods of
teaching. " One was their master, even Christ."
It was not the Bible, but the Spirit of Christ
guiding them to understand the Bible : not the
human teacher, but the Spirit of Christ guiding
them to choose their teacher aright and guiding
him to teach " the way of God " : not the course
of history, but the Spirit of Christ enabling them
to interpret it — that was the real teacher.
And as the teacher was one, so the lesson was
essentially one. It is summed up by St Paul in
the rare and remarkable phrase, " Ye have not so
learned Christ" (ov% ovrug i/J-dhre rbv yyierbv, Eph. iv.
20) : as Christ was the teacher, so Christ was the
lesson. It is a phrase which we could scarcely
apply to another teacher ; we can come near it —
" I have learnt the very secrets of Plato " — " I
know the mind and art of Shakespere " : " I am
steeped in the very spirit of St Paul " — these are
possible and natural phrases, but scarcely " I have
learned Plato, or Shakespere, or St Paul." To
have learnt the Christ, this implies the learning
of all the great purposes of God summed up in

244 ON THE CHRISTIAN LIFE
the Messiah, all the past history that has been
guided by Him, all the future possibilities that
lie not in His teaching only but in His Person and
the communication of His life to the whole world.
This then should be a permanent characteristic
of Christian lives : they are learners to the end.
This is in truth a necessity springing out of the
fact of our belief in the unity of knowledge, which
itself rests on our belief in the unity of God.
Each century brings with it its new acquisition of
knowledge ; and this has to be fitted into the
body of truth already known. It is true that to
be a Christian is to inherit a faith once delivered
to the saints : it is true that we have in the
articles of our Creed the ultimate answer to all
problems : yet they may be to us only like the
answer to a sum which a school boy takes from a
key — quite right, but quite useless to him ; unless
he has trained himself to understand the way of
working the sum and the method by which it has
been arrived at.
Let me* take two or three illustrations of this
Christian habit of mind from some of those but
lately taken from us. Think of the persistence of
discipleship and learning implied in those sixty-
four volumes of Dr Bright's note-books, which
have come to our library ; in which he has not
only accumulated great stores of illustration, but
has written and re-written his own thoughts on
deep theological and ecclesiastical subjects, keep
ing them abreast with his growing knowledge.

DISCIPLESHIP 245
Or think of Sir James Paget, always keeping
his Sunday evenings for the study of theology,
until he had mastered Pascal and Hooker, Berkeley
and Cudworth, Pusey and Newman, Lightfoot and
Westcott, Church and Mozley. A few months
before he died one of his sons told him that he
had been reading Butler's " Analogy." " So have
I," he said and speaking with difficulty, scarcely
above a whisper, he summed up with masterly
justice what he thought of the book and where it
seemed to him to fall short of what is needed nowfor
the defence and confirmation of the faith. " That
habit," his biographer adds, " told deeply on his
mind : it kept his theology abreast of his science." x
Think once more of the disciple's, the learner's,
courage as illustrated by what Bishop Westcott
has told us of himself in that last book of his —
" Lessons for Work," which is well worth the study
of everyone of us, as it sums up the lessons of a
student's life-time. He tells us how he prepared
himself to be a critical scholar, an exegete of the
New Testament, a theologian. It was by reading
carefully the strongest authors who took the
opposite side to that which he had inherited : he
studied carefully Griesbach's revision of the Greek
Testament text : he read the interpretation of
the apostolic writings by the Tubingen critic,
Ferdinand Christian Baur : " when at a later
time," he says, " I desired to form some idea of
the relation of the Church to the world, I pre-
1 " Memoirs and Letters of Sir James Paget," p. 422.

246 ON THE CHRISTIAN LIFE
pared myself for the task by making a careful
analysis of the " Politique Positive " of Comte. . . .
I owe to all a lasting debt. In various and
unexpected ways all illuminated for me the
Apostolic Gospel."
Let me bring home more directly to ourselves
the way in which Christ may still be our Master
and teach us by the same methods by which He
taught the early disciples.
I. The Bible. Is it too bold a suggestion
that everyone, whether layman or cleric, should
make a real effort to know thoroughly some one
book of the Bible, to know it as a scholar and to
know it in its spiritual bearing. If you are un
ambitious, take one of the shortest books of the
Bible, the Epistle to Philemon ; yet even so, you
will have learnt much about the attitude of Chris
tianity to slavery, about the dignity of each human
life, about the possibilities of brotherhood : you will
have learnt how to bear yourself courteously to
your social equals as well as to those of lower rank.
If 'you are bolder and will essay a higher flight,
what an unfailing resource for all the bright days
and sad days of your life, you would have won,
what an unending stimulus to thought and to
intellectual interest if you had laid yourself out
really to master the Psalms or Isaiah or St John
or the whole of St Paul.
2. The human teacher. It is true that the
Christian is to be no man's slave ; he is not
bound over to swear allegiance to any master ;

DISCIPLESHIP 247
yet be sure, it is a mark of a small mind rather
than of a great, never to have felt enthusiasm for
any human teacher or guide ; it is a mark of
dullness not of quickness of wit to have found no
writer or speaker who brings home truth with a
special message to our own hearts.
We are told that St Cyprian used to read
everyday some writing of his old teacher Tertullian,
and that when he had any difficulty to solve his
first instinctive word was " Da magistrum," " Hand
me my master." 1 Dean Church has given us an
excellent picture of the fiafoirrig in his description
of Charles Marriott. " Both in philosophy and
religion the pa^rfe is a distinct character and
Charles Marriott was an example of it at its best.
He had its manly and reasonable humility, its
generous trustfulness, its self-forgetfulness : he
had too the enthusiasm of having and recognising
a great master and teacher and doing what he
wanted done ; and he learned from the love of
his master to love what he believed to be the
truth still more. The character of the disciple
does not save a man from difficulties, from trouble
and perplexity ; but it tends to save him from
idols of his own making. It is something in the
trials of life and faith to have the consciousness
of knowing or having known some one greater
and better and wiser than ourself, of having felt
the spell of his guidance and example." 2
1 Hieronym : "De Viris Illustr.," c. 53.
2 " The Oxford Movement," p. 74.

248 ON THE CHRISTIAN LIFE
3. The events of life. These we cannot order,
we can only with the Spirit's help interpret. They
will come as God sees best ; and He will help us
to understand their meaning and to learn their
lesson. Only let us have trust in Him and
courage to believe that our faith can be
strengthened to adapt itself to new circumstances
or to endure new trials. Remember how it was
at the time of the greatest sorrow recorded in the
Gospels that the message came to the mourner,
" The Master, the Teacher (6 diddexaXog) is come
and calleth for thee " ; He calleth for thee to open
thine eyes and see His power ; He calleth for thee
to make thee realise that those who are gone shall
not only rise again at the last day, but that they
live in Him and have in Him a real power to
strengthen and to mould your own life.
Brethren, we reach this week the end of the
Church's year. We begin next Sunday to think
once more of the Advent of Our Lord. Let us
approach it with this thought The teacher is come
and calleth for thee : the Church has not yet
exhausted tiie meaning of that coming for the
world : none of us has exhausted its possibilities
for himself. Let us try to understand more why
He came and to learn of His Spirit, and may no
indolence or sluggishness, no self-satisfiedness or
prejudice, rob us of the duty and the privilege of
being disciples still.

THOUGHTS ON THE CHRISTIAN
LIFE
7. MUTUAL CRITICISM1
If I then, the Lord and the Master, have washed your feet, ye
also ought to wash one another's feet. — St John xiii. 14.
THIS is the only detailed action recorded in
the Gospels which our Lord sets before His
disciples as a direct example for them to follow ;
it is the one theme which he suggests for a De
Imitatione Christi. There would seem, therefore,
to be an imperative duty laid upon us to consider
what its real meaning is, and to examine ourselves
on our fulfilment of this obligation. In order to do
so, let us recall the scene at which it occurred. Peter
and John had early in the day been sent forward
to prepare the Passover ; the Lord with the other
ten disciples had followed later ; they had come
from Bethany round the corner of the Mount of
Olives, they had passed the Kidron, they had made
their way through the busy dusty streets of the city,
Plying their task with busier feet,
Because their secret souls a holy strain repeat ;
1 A Sermon preached before the University of Cambridge, on
Feb. 1. 1903. 249

250 ON THE CHRISTIAN LIFE
they had reached the South West corner where
the Cenaculo — identified with greater probability
than any other of the reputed scenes of Our
Lord's life — still retains the associations of this
meal : the supper had begun : apparently there had
already been a strife amongst them which should
be the greatest— perhaps, which should sit nearest
to the Lord — in the hurry and bustle no one had
stayed to wash His feet ; when to their surprise
the Master rises from the table and begins to gird
Himself. We are told that early in the Paschal
meal it was the practice for the head of the Paschal
company to rise from the table and wash his hands
that they might be ceremonially clean for the
sacred actions which he was about to perform.1
This the disciples might have expected ; but this
was not in their Master's mind : it is not His
hands, but their feet that need cleansing. He
who came forth from God and was going to God
realises that they are not fit to go with Him :
their feet are stained with the dust of strife ; their
minds still filled with the ambitions of the world.
It is true they have been bathed once ; their
hearts have been given to His service, yet still
there is much that stains and that defiles : their
feet must be washed again. " He poureth water
into the basin and began to wash the disciples'
feet and to wipe them with the towel wherewith
He was girded."
We need not follow the details of the scene
1 Edersheim, "The Life and Times of Jesus the Messiah," ii. p. 497.

MUTUAL CRITICISM 251
further, but may at once ask ourselves what was
its significance ; and this is undoubtedly two-fold.
1. The action stands in sharp contrast to the
strife which should be the greatest that im
mediately preceded it. It is meant to teach
them that, however high their station may be in
the Kingdom, they can never be above the most
menial acts of service. The most highly placed
must still be ready for the simplest acts of con
siderate thoughtfulness, of toilsome care for the
weary and the travel-stained. This stands out
quite clearly in the narrative ; and closely bound
up with it the other and equally real side of
Christian humility which is taught by our Lord's
answer to St Peter : they must be willing to have
their feet washed : they must be willing to receive
the help, the kindness of others ; there must be
no proud self-centredness, but always a mutual
dependence of one on the other.
This is the lesson which the Christian Church
has mainly drawn from this scene ! St Peter,
who knew not at the time what our Lord was
doing, was told that he should understand it
afterwards and when we turn to his Epistle we
find an allusion to the act, " Likewise ye younger
be subject unto the elder : yea, all of you gird
yourselves with humility to serve one another ; for
God resisteth the proud, but giveth grace to the
humble" (1 St Peter v. 5).
It was again one of the qualifications of a
widow who wished to be placed on the official

252 ON THE CHRISTIAN LIFE
list of Church widows — that she had lodged
strangers, and washed the saints' feet (i Tim. v.
io). Such an one must have remembered the
lowly courteousness of Abigail, " Behold thine
handmaid is a servant to wash the feet of the
servants of my lord" (i Samuel xxv. 41). In
the same spirit, St Augustine says that Christians
obey this command when they show hospitality
one to another. In the Gallican Church jt was
customary at one time to wash the feet of the
newly-baptised, adding the words, " I wash thy
feet : as our Lord Jesus Christ did to the disciples,
see that thou do to all strangers and pilgrims
who come to thee." Still throughout Catholic
Europe on every Maundy Thursday the great
symbolical action of humility is repeated ; the
Pope in the Vatican, the Archbishop in his
Cathedral, the Emperor in his private chapel, the
priest in his simple parish church, all wash the
feet of the poor, and remind themselves of this
duty of humble service ; and, no less truly,
wherever kindly hospitality is shown to those in
need, wherever tender hands soothe bodily ail
ments, in every infirmary and hospital and con
valescent home, this action of our Lord finds a
real and a worthy reflection.
2. But this is only one half of the lesson
which the Lord wishes to teach. He says not
only " you all need to serve and to accept the
service one of another " ; but " you all need to be
cleansed." It is the act of one who coming from

MUTUAL CRITICISM 253
God and going to God wishes that those whom
God had given Him may be with Him where He
is : it is the act of one who is preparing a great
feast, and would have all His guests entirely
worthy to partake of it : but He sees that not
yet are they clean, not yet are they prepared to
do His work, not yet are they ready to appear
before the Father. So they must be cleansed
afresh : He is going to cleanse their minds by
the teaching which He is about to give, and He
prepares the way for that by a symbolic act of
washing. As the feeding of the Five Thousand
had preceded the spiritual teaching about the
Bread of Life, and the healing of the blind man
the teaching about spiritual sight and blindness,
and the raising of Lazarus the revelation of
himself as the Resurrection and the Life, so this
literal washing looks forward to that spiritual
cleansing. This is His own first application of the
act. " If I wash thee not, thou hast no part with
Me : he that is bathed needeth not save to wash
his feet : now ye are clean, but not all : for he knew
him that should betray him : therefore, said he,
ye are not all clean" ; and these words are re-echoed
later in the evening, " Now ye are clean through
the word which I have spoken unto you " (xv. 3).
The washing of the feet was then meant to
make them realise their own spiritual short
comings, and the way in which by the teaching
on that night and by the great action of the next
day He was going to cleanse them. More than

254 ON THE CHRISTIAN LIFE
this : He foresees that when He is gone, there
will still be failures, worldly ambitions, pride,
contention, unwillingness to acknowledge mistakes
and to be corrected ; there will be short-comings
of faith, of hope, of love ; they will still need
cleansing : He will then be gone and they will
need to wash one another's feet.
It is then the duty of " mutual subjection and
service with a view to mutual purifying " (Bishop
Westcott), of " mutual restoration" (Latham, Pastor
Pastorum, p. 421) that is here inculcated; the
duty of criticising, and the duty of being willing
to be criticised again : the duty of not only point
ing out the faults of others but of helping to
remove them, and of helping to remove them in
such a gentle courteous way that they shall feel
freshened thereby for the work of life : the duty
of keeping high the ideal around us and helping
each other to approximate to it.
If I looked for instances of the imitation of
this example in the after history of the Apostles,
I should find one in St Paul's rebuke of St Peter
for being untrue to his principles ; I should find
another in St Peter's acceptance of that rebuke ;
I should find one in St Barnabas taking St Mark
when his feet had been stained in the first
missionary journey with St Paul, and bearing
with him and training him until he sent him
back once more to St Paul, profitable for minister
ing. I should find another in Aquila and Priscilla
taking the half-educated Apollos and expounding

MUTUAL CRITICISM 255
unto him the way of the Lord more perfectly. I
should feel that the real equivalent of the com
mand " Ye ought to wash one another's feet," was
to be found in St Paul's words, " Brethren, even if
a man be overtaken in any trespass, ye which are
spiritual restore such an one in the spirit of
meekness ; looking to thyself lest thou also be
tempted " (Gal. vi. 1 ) ; or in those of St James,
" Confess therefore your sins one to another and
pray one for another that ye may be healed " (v.
16) ; or in St Peter's " Above all things be fervent
in your love among yourselves, for love covereth
a multitude of sins " (iv. 8). When, in the second
or third century, some anonymous writer pictured
the Apostles as meeting together to lay down
ecclesiastical canons, he represented St John as
taking the lead and saying : " Men and brethren,
since we know that we shall have to give account
for the customs which we ordain, let us have no
respect of persons ; but if any of us seem to say
anything that is not expedient, let another oppose
him." (xatoveg 'ExxXrjtriutsrixo!. § 3.) And that
willingness to be criticised was in harmony with
this scene.
But, brethren, this is no easy task. " God," it
has been said, " has not made it an easy thing for
one man to help another " ; it is comparatively
easy to guide and correct and help young children ;
it is harder to have the tact to help the growing
young man ; but to deal with our equals, with
grown-up men, with men of formed habits and

256 ON THE CHRISTIAN LIFE
fixed -prejudices, hie labor, hoc opus est : and yet
it was to grown-up men that the words were
spoken : " Ye ought also to wash one another's
feet." How are we to get guidance then in this task
so decisively imposed upon us by our Lord and
Master ?
We turn once more to Him, to notice how on
that night he so successfully performed the task
that he was able to say " Now are ye clean," and
we notice three special detergents that he uses.
I. He keeps unsullied the example of His
own entire consecration ; He keeps Himself un
spotted from the world ; for their sakes He
sanctifies Himself, that they also may be sanctified
in truth. They dispute for positions of honour ;
He " takes the form of a servant " and performs
the lowly act of service : they are self-distrustful,
each asking " is it I ? " when He speaks of a
traitor; they are bewildered and know not
whither He goes nor the way by which He goes :
their heart is troubled ; they are afraid ; they are
full of sorrow at the prospect of His departure ;
they have not yet understood how He has re
vealed the Father to them, or how He can mani
fest Himself to them and not to the world : they
shrink before the signs which have been around
them of late of what is meant by the hatred of
the world. These are the stains upon their souls.
But He is among them, with unswerving con
fidence in His own cause, "ye believe in God,

MUTUAL CRITICISM 257
believe also in Me ; " He sees quite clearly the path
before Him ; He is only going from one mansion
in His Father's house to another mansion in the
same : beyond the sorrow He sees the joy, and
in spite of all that He has experienced in human
life, still takes as His type of the highest happi
ness the instinctive and unselfish joy that a
mother feels — (and surely He had learnt this
from His own mother) — that a man is born into
the world : He has faced the hatred of the world
and has taken its measure ; He knows of the
Advocate who will plead His cause before the world
and convict it in respect of sin and of righteousness
and of judgment : He can promise them too that
if they ask the Father anything, He will give it.
So they are cleansed of their cowardice and their
ignorance and their want of faith. " Now know
we that thou knowest all things ... by this we
believe that thou earnest forth from God."
(2) Secondly, let us notice His striking trust
in their capacity to be cleansed, in their ultimate
ability to understand His teaching and to under
take His work when He is gone. The scene
gives a most interesting insight into the relations
between the Master and the disciples. There is
all the old awe and reverence for Him, and yet
combined with it the simplicity of confidence :
they do not mind betraying their ignorance ; they
are not afraid to ask questions ; from the greatest
to the least, Simon Peter, the disciple whom Jesus
loved, Thomas, Philip, Judas (not Iscariot), each
R

258 ON THE CHRISTIAN LIFE
in turn speaks out what is uppermost in his mind,
and the Master listens to each, once with a rebuke
for slowness, " Have I been so long time with
you and dost thou not know Me, Philip," but
generally with encouragement ; not indeed answer
ing directly with a simple answer, but laying
down some great principle which can sink in and
germinate and bear fruit afterwards : " What I
do, thou knowest not now, but thou shalt know
hereafter." " Whither I go, thou canst not follow
Me now, but thou shalt follow afterwards " ; and
then He calls them friends ; and then He contem
plates that they will stand boldly in the future
against persecution ; and then He commits His
whole cause to their care, " This is My Body : This
is My Blood." That body which had been prepared
by God for the service of men : that blood which
was to be shed for the remission of sins — these
were to pass away from human sight. But they
were to be reproduced in the disciples themselves ;
they were to eat and drink them : they were to
become His Body — God's instrument for saving
and helpirtg ; they were to drink His Blood, to
appropriate all the message of forgiveness, and to
tell of it to others. All that His life and death
signified is committed to them, to their charge
and loyalty. What a contrast from that earlier
note of the Evangelist, " many believed in His
name beholding the signs which He did. But
Jesus did not trust Himself unto them, for that
He knew all men." Now He trusts His whole

MUTUAL CRITICISM 259
work and cause to those whom He has tested
and who believe in Him and in whom He
believes. 3. Lastly ; they are not only purified by His
Presence and stimulated by His trust, but they
are allowed to hear the words of prayer that fall
from His lips as He intercedes with the Father
on their behalf. " Sanctify them in the truth :
Thy word is truth," " that they may all be one "
— free from jealousy and strife and contention :
" that they may be perfected into one."
So with the purity of His own life, with hope
ful trust, with intercession, He cleansed them ;
and they passed out with feet refreshed, with faith
strengthened, with personal ambitions gone ;
destined, indeed, to fall, destined to get their
feet weary and travel-stained again and again ;
destined to need the washing of their feet, to need
mutual purifying, mutual restoration, but prepared
to give it each to the other, and destined never to
despair, never to be traitors to their master.
Ye also ought to wash one another's feet. It
is a command for our daily intercourse ; it is in
some ways a special command for us, my brothers,
whose task is education, who are always engaged
in the task of cleansing ; in the quaint words of
Empedocles our duty is " to wash off the stains
of ignorance from our minds, hewing like soldiers
with unwearied sword, as we draw water from
the five fountains of knowledge " : we judge, we
criticise, we point out faults, and if we would do

260 ON THE CHRISTIAN LIFE
it effectually we may well learn from our Master's
example. (i) Always the most potent influence must be
the example of our own lives. If anyone casts
back his eyes over his own life and can at all test
the points where growth and improvement have
come, he will find that it has been when some
new influence, some nobler character, some higher
type of scholarship, some truer example of love,
has entered into the circle of his life. We know
what the incoming of a bright genial loving
visitor is to a home : it may be that we are tired
and worn with the strain of daily life ; the little
faults of each have become jarring to the others ;
our nerves are strained ; our tempers are short ;
we cannot of ourselves recover the true tone of
Christian life : and then there comes one who
brings the freshness of a larger air from outside ;
he takes each of us at our best ; he has a kindly
word for everyone in the house : he gives us of
his best and brightest, and the whole atmosphere
is cleared : and we start afresh on the path of
the daily round and common task with hope
and love. Or in the sphere of the intellect
we have come across one with the highest
standard of excellence, one who will never allow
himself to speak beyond what he knows, one who
will never be content with second-hand knowledge,
one who "Weighs every word with patient care
Lest taint of error linger there : "

MUTUAL CRITICISM 261
and as the dissatisfaction with our lower standard
grows, we are drawn upward to a higher concep
tion of what truth is.
Or again we are brought into contact with one
whose life is evidently lived as in the fear of God,
whose main thought is the service of the Master,
whose overmastering conviction is of the indwelling
Spirit, and without any word from him, without
any conscious attempt at influence on his part,
his mere presence cleanses away the meaner
motives of our self-seeking and our pettier
ambitions. The best help which a grown-up man
can give to a grown-up man is always the example
of his own life kept true to his own ideal.
(2) Yet in our actual dealing with others there is
much which this scene suggests. The open-hearted
confidence with those around us, letting them see
that our heart is troubled, letting them ask
questions freely, letting them pour out their
troubles freely ; the wisdom that knows when to
rebuke and when to encourage ; the absence of
all sharp irritating criticism ; the unwillingness to
let our pupils be satisfied with short easy answers
which will save them from thought ; the opening
out of wider lines of thought ; the confidence that
puts pieces of work trustfully in their hands ; the
faith that will believe in them, though we may be
sure they will make mistakes from time to time.
Surely there is no one who more fully obeys
the Master's command than the teacher who,
when his pupil is perplexed with the strife of

262 ON THE CHRISTIAN LIFE
controversy and with doubt, can lead him to con
fide all his perplexities to him, can listen patiently,
can put truth into due proportion, and can open
out a path by which he may work again into
trustful faith ; or than the minister to whom the
sinner is drawn in despair of forgiveness, and
who is able to bring home to his heart the assur
ance that the stains upon his soul can yet be
washed clean. The great word of absolution
which the ordained minister speaks should reflect
the spirit of a Church ever anxious to wash away
all that offends. Each Christian ought not to be
content to note, to talk of, to criticise the' faults
of others, but to be quick to help them to over
come their faults, eager to meet half-way anyone
who has been alienated, or to welcome the first
timid movements of regret and penitence ; and
this you will find more and more possible if with
our Lord you hold fast also to intercession, that
intercession which saves the critical spirit from
hardness, that intercession which keeps alive,
for ourselves and for them, the ideal of what
they yet may be.
Such is the Society into which those who are
bathed in baptism are admitted : a Society in
which no haste or bustle ought to allow neglect
of the due preparation of ourselves and each
other for our great feast : in which none is
exempt from the duty of lowly service : in which
none can be so self-sufficing, so self-satisfied, as
not to need the service of others : in which none

MUTUAL CRITICISM 263
can be so perfect as to be above criticism or to
have a right to resent correction ; but a Society
in which each owes it as a debt to his brother
that he should help him ; and in which he
can do so by the ideal of his own life, by ready
forgiveness of personal wrong, by silent looks
that recall the sinner to his true self, by hope
fulness, by mutual confidence, by teaching, by
bringing home the message of a divine forgive
ness, by intercession. May God help us all in
this noble yet humble task of mutual service,
mutual purifying, mutual restoration.

THOUGHTS ON THE CHRISTIAN
LIFE
8. THE JOY AND SORROW OF LIFE1
A woman when she is in travail hath sorrow, because her hour is
come : but as soon as she is delivered of the child, she remembereth
no more the anguish, for joy that a man is born into the world. — ST
John xvi. 21.
C~ OR joy that a man is born into the world — it
may be doubted whether there are any words
in the Bible which take so bright and hopeful
and optimistic a view of life as these words, falling
almost incidentally from our Lord's lips, and so
revealing (as incidental sayings so often do), the
deepest thought of His heart. He does not say
that a woman rejoices because her own pain is
over ; nor because she herself has a child ; but
more unselfishly, more optimistically, because a
man is born into the world. You will remember
how Herodotus tells us of the women in Thrace
that when a child is born, its kindred sit round
about it in a circle, and weep for the woe that
it will have to undergo now that it is come into
1 A sermon preached in Keble College Chapel on the first Sunday
in Michaelmas Term, 1898.
264

THE JOY AND SORROW OF LIFE 265
the world : x the Christian feeling is the exact
antithesis of this ; our Lord assumes that a
mother will rejoice that a man is born into the
world ; and can we doubt that He had learnt what
this woman's joy was from His own mother ;
that she had told Him of the joy that had filled
her own heart at His birth, that joy which had
found utterance in the Magnificat? Indeed the
best commentary on these words is to be found
in the first two chapters of St Luke's Gospel, so
radiant with the joy of Zacharias and Elizabeth at
the birth of the Baptist, and of the Blessed Virgin
and of the angels at the birth of the Messiah.
What then is the secret of this joy ? why should
we be expected to rejoice that another human
being has come into the world ? The Greek word
for " the world " will guide us to two answers : —
1. First then the reason is that the world is
a xosaog, the scene of order and of beauty ; it is
God's ornament, His decoration, His jewel. It
is laid out with all the majesty and dignity of
ordered law, and with the added charm of beauty.
A child born into it will find the lilies of the field
arrayed as even Solomon was not arrayed in all
his royal magnificence : and the child as he grows
will find the joy of vigorous active life ; he will
know the strength of friendship and of love ; he
will exult in the sense of his own power, in the
acquisition of his own knowledge ; he will learn
1 Herodotus, v. 4. Cf. "The Christian Year" for the third
Sunday after Easter.

266 ON THE CHRISTIAN LIFE
the happiness of worship. Perhaps a Jewish
mother's feeling would be best expressed in the
language of the eighth Psalm.
" O Lord our Governor, how excellent is Thy
Name in all the world : Thou that hast set Thy
glory above the heavens :
Out of the mouth of very babes and sucklings hast
Thou ordained strength, because of Thine enemies :
that Thou mightest still the enemy and the avenger.
For I will consider Thy heavens even the works
of Thy fingers : the moon and the stars, which
Thou hast ordained ;
What is man, that Thou art mindful of him ?
or the Son of Man, that Thou visitest Him ?
Thou madest Him lower than the angels : to
crown Him with glory and worship.
Thou madest Him to have dominion of the
works of Thy hands : and Thou hast put all things
in subjection under His feet.
O Lord, our Governor : how excellent is Thy
name in all the world."
And a Greek mother might have expressed
her simflar feelings in the language of the choral
song on the wondrous power of human life in the
Antigone of Sophocles.
" Many the forms of life,
Wondrous and strange to see,
But nought than man appears
More wondrous and more strange.

" The thoughtless tribe of birds,
The beasts that roam the fields,
The brood in sea-depths born,

THE JOY AND SORROW OF LIFE 267
He takes them all in net
Knotted in snaring mesh,
Man, wonderful in skill.

" And speech, and thought as swift as wind,
And tempered mood for higher life of states,
These he has learnt, and how to flee
Or the clear cold of frost unkind,
Or darts of storm and shower,
Man all-providing. Unprovided he
Meeteth no chance the coming days may bring." '
There will be one more human being to rejoice
in this fair inheritance, to admire God's handiwork,
to worship His excellence, to add to the achieve
ments of humanity.
2. But the Greek word xo'oyios had, under the
influence of Hebrew thought, taken on a new and a
sadder meaning : it was the world as viewed
apart from God ; the world that knew not the
Light ; the world that needed to be saved ; the
world that was rejecting the Messiah, and was
going to reject His followers ; it was, and is, the
scene of cruelty, of sorrow, of unbelief, of ignor
ance, of sin : a world in which the threads are so
tangled that at times God appears unjust even to
the righteous : and thus that joyous eighth Psalm
comes down to us, sadly parodied by another
Psalmist (cxliv. 3) : —
" Lord, what is man, that Thou hast such re
spect unto him, or the Son of Man, that Thou so
regardest Him ?
1 Soph. "Antigone," 332, translated by E. H. Plumptre.

268 ON THE CHRISTIAN LIFE
" Man is like a thing of nought : his time
passeth away like a shadow."
and more bitterly travestied by Job : —
" What is man, that thou shouldest magnify
him ? and that thou shouldest set thy heart
upon him ?
And that thou shouldest visit him every
morning, and try him every moment ? " (Job
vii. 17, 18).
It is a world of such sorrow that both Job and
Jeremiah cry out, " Cursed be the day wherein I
was born. . . . Cursed be the man who brought
tidings to my father, saying, ' A man child is born
unto thee,' making him very glad " (Jer. xx. 1 5 ;
Job iii. 2).
Even Sophocles, who writes so triumphantly
of man's achievements, can yet write elsewhere : —
" Happiest beyond compare
Never to taste of life ;
Happiest in order next
Being born, with quickest speed
Thither again to turn
From whence we came." CEd. Col., 1224.
Can a mother be expected to rejoice that a
child is born into a world like this ? Yes — for it
is man and man alone who has the power to
triumph over sin, to lighten sorrow, to crush down
the cruelties and wickedness that are spoiling the
world. The suffering are still crying out with

THE JOY AND SORROW OF LIFE 269
the man at the pool of Bethesda : " Sir, I have
no man, when the water is troubled, to put me
into the pool" (St John v. 7). There is the
sufferer : there, close at hand, is nature's relief :
but man must come between to minister the relief
to the sufferer. That, therefore, is the new ground
of joy : one more man to reproduce the true
order of the xoepog, one more to relieve sorrow,
to join in the fight against sin, to deliver the
message of truth or of forgiveness : and the mother
knows that as her child grows up to enter into
these tasks, there will be drawn out from his own
heart fresh qualities, new powers of service, a
fuller knowledge, a completer manliness, a stronger
dependence upon God, a truer joy as he learns
himself to enjoy " the luxury of doing good?*
The Magnificat is very true to nature, as it
expresses the two thoughts that pass through a
mother's heart at such a moment. Its first four
verses are full of self; they tell of the mother's
own joy : —
" My soul doth magnify the Lord :
And my spirit hath rejoiced in God my Saviour.
For he hath regarded the low estate of his hand-maiden :
For behold from henceforth all generations shall call me
blessed :
For he that is mighty hath done to me great things and
holy is his Name."
but in the whole of the remaining portion she
forgets self in the exulting anticipation of the way
in which the new-born child shall perform God's

270 ON THE CHRISTIAN LIFE
work on earth, as she foresees the proud scattered,
the mighty put down, the men of low degree
exalted, the hungry filled, the rich sent empty
away, the whole people of Israel holpen.
These maternal instincts, these hopeful anticipa
tions, were never belied, never falsified, even in
the life of the Man of Sorrows. On the last
evening of His life, when face to face with Geth
semane and Calvary, He recalls the mother's joy
at the child's birth ; He makes it the type of a
spiritual joy, which can countervail all sorrow and
separation, and become a permanent possession,
" Your heart shall rejoice and your joy no man
taketh from you."
These are the two strands that are twisted to
gether in this wonderful saying, joy that a man
is born into a world that he can admire, and joy
that a man is born into a world that he can serve.
We may put the truth in this simpler way — that
the highest qualities of human character are the
power of admiration and the power of service, and
it is as he grows in them that a man will fulfil
the true purpose of his life.
But, my brothers, we may not forget that on
the very night on which our Lord used these
words he used other words very different. He
said of one man, "It were good for that man
if he had never been born."
At the birth of Judas his mother had felt the
instinctive joy that a man was born into the
world ; tidings had been brought to his father,

THE JOY AND SORROW OF LIFE 271
" A man child is born unto thee," making him
very glad. And yet the Lord's judgment is, " It
were good for that man, if he had never been
born." The beauty of our Lord's character, the at
tractions of His trustful love, the words of truth, the
warnings against covetousness had all been lavished
upon Judas Iscariot, but the power of admiration
had been killed out of his heart by the desire for
gain. The gifts for service, for healing the sick
and casting out devils, had been put at his disposal,
but they offered no immediate gain, and it seemed
more worth while to betray his Master for thirty
pieces of silver.
That is a terrible warning of the way in which
by little things and in little ways the great
central qualities may be undermined. Guard,
then, very jealously, these two great qualities from
the special dangers which attack them.
What are the fatal evils that destroy the power
of admiration ? There is the jealousy of our
competitors, which shuts us out from a loyal
appreciation of their superior gifts : there is the
shallow spirit of cynicism, which thinks it cleverer
to criticize than to admire : there is the untidy
slovenliness which takes no thought of what is
neat and orderly and beautiful : there is the absorb
ing desire to get on in the world which blinds us
to everything that will not " pay," and shuts out
the graces of life and the appeal of truth : there is
the spirit of impurity, which loves the darkness

272 ON THE CHRISTIAN LIFE
and makes us shrink from the light : there is
ignorance, which cannot admire, because it does
not know the cost and effort which is implied in
all excellence : there is the neglect of worship, of
prayer, and of sacrament ; for these more than
anything else develop within us the sense of
mystery and grandeur and awe.
What are the fatal evils that destroy the power
of service ?
There is sloth, self-indulgence, that never makes
the body the instrument of ready service : there
are the obvious sins of the flesh which weaken
the body's power of service : there is the thought
less extravagance, which sends a man down from
Oxford hampered for years for active service by
the weight of undergraduate debt : there is the
ignorance, which however much we want to help
others, ties our hands because we have never
learnt how to help.
Believe me the world has still need of the
service which each one of you can give : in our
colonies, in our missions, as well as at home, there
is need Of men, whether lay or clerical, who will
advance the work of civilisation and of Christianity
— but it needs men with a high standard of excel
lence, with unselfish hearts, with trained knowledge.
Remember the thrilling appeal of a modern
poet : —
" Thou hast thy way to go, thou hast thy day
To live ; thou hast thy need of thee to make
In the hearts of others ; do thy thing : yes, slake

THE JOY AND SORROW OF LIFE 273
The worlds great thirst for yet another man !
And be thou sure of this : no other can
Do for thee that appointed thee of God." 1
Aim, then, at this. Make your own rooms a
little xoe^og, orderly, bright, attractive : treat your
day's work as a work of art, which has to be laid
out in right proportion, with so much for the
work for schools— not too little, nor yet too much :
and so much for physical recreation — not too
much, nor yet too little : and so much for some
reading which is not for the schools. Believe
that your work here is a real preparation for the
work of life, and treat it seriously as such : treat
your worship also as a serious thing that cannot
be left to chance : mark out each for himself what
is within reasonable compass as to the time to be
given to prayer and to the reading of the Bible
and as to the frequency of your communions. Do
not indeed these two thoughts of admiration and of
service draw most closely together in the phrase
and in the reality of " the service of the Eucharist " :
the service tells of one : the Eucharist of the other :
and as it was at the time of the first Eucharist that
our Lord first spoke of His joy and of His com
pleted work, and used the words of my text, so
for you a loyalty to all that is implied in that
service may prove the best preventive against
sorrow, regret, remorse ; the best safeguard of
permanent joy and of a never-failing power of
service. 1 R. W. Dixon.

THOUGHTS ON THE CHRISTIAN
LIFE
9. THE EVIL ONE1
Deliver us from the evil one. — St Matthew vi. 13.
SO the Revised Version translates, deliberately
putting aside the older " deliver us from
evil " : yet the change, though it has now
been before us for more than twenty years, has, I
suspect, had very little effect upon public or
private prayers, and probably it will never make
its way into currency. The Lord's Prayer is too
stereotyped, too sacred, to admit readily of changes,
and men will continue for centuries to pray
" Deliver us from evil." Yet the change will not
have been without result ; and it is interesting
to • recaii the fortune of Jerome's retranslation
of the fourth petition of the prayer, " Give us this
day our daily bread." He found " panem nostrum
quotidianum " in possession of the Old Latin
Version : he thought it wrong, and believing that
the right translation was " panem nostrum super-
substantialem" he introduced this into St Matthew's
Gospel, though, perhaps out of respect for prejudice,
1 A sermon preached in Keble College Chapel on March 13, 1904.
274

THE EVIL ONE 275
he left " quotidianum " to stand in St Luke ; and
" quotidianum " continued to hold its own. It
was almost, if not quite, universal in the Liturgies,
and it is only in a convent under the direction of
Abelard that we have any mention of the use of
super sub stantialem in public devotion. Yet the
change had its effect, especially with the more
thoughtful and devout : for it tended to give a
more spiritual meaning to the phrase "daily
bread " : it was felt that it was not sufficient to
pray for literal food, and combining the two
translations together men thanked God in private
for the " daily supersubstantial bread " which they
received in the Eucharist.1
In the same way this other change may have
a somewhat similar effect : it will make people
feel that the evil after which we pray is spiritual
evil, and it will make them realize the seriousness
of the conflict. Imagine a man who had never
heard of God, but who was of a happy tempera
ment, with a heart full of gladness as he received
rains and fruitful seasons from heaven, and de
lighted in the beauty of Nature and m the good
ness of his fellow men and in the blessings of life ;
suppose to such an one it were suddenly revealed
that all these were the gifts of a Personal God
caring for him — would that not deepen the sense
of gratitude and joy and gladness, and lift his
whole life to a higher religious level ? So on the
1 Cf. Lightfoot, " On a fresh Revision of the New Testament,"
pp. 223-231.

276 ON THE CHRISTIAN LIFE
evil side, when we come to see that the temptations
that beset us, the evil actions which we commit,
the evil thoughts which haunt us, are inspired by
a real personal power, striving to make us his
captives, to destroy our happiness, to deprive us
of any real freedom, so that a time may come
when, however much we long to do right, we shall
find ourselves no longer able to do it, we shall
not be our own masters ; — then the struggle
becomes very serious, then we brace ourselves up
for greater effort, then we ask help of Him who
has come upon our strong enemy, overcome him,
and taken from him all his armour and divided
the spoils : and when we think of our Lord's use
elsewhere of the words " Satan," " the devil," " the
evil one," there can be little doubt that this is
what He really meant ; and that the Lord's
Prayer is an appeal to a Personal Father who is
in heaven to deliver us from a personal foe, who
is striving to counteract the Father's work on
earth. " Delivejr us from the evil one " was then pro
bably our Lord's meaning, and He uses a word
for evil, which implies chiefly active malignity,
maliciousness, the desire to do harm and to spoil
God's work. One method for testing His full
meaning would be to collect all the actions which
He elsewhere attributes " to Satan " or " the
evil one " or to the King's " enemy " ; he is one
who catcheth away the good seed sown in the
heart, who sows tares among the wheat, who

THE EVIL ONE 277
tempts to mistrust in God, who inspires treachery,
who prompts cowardice ; he is the embodiment of
active malicious enmity. But I propose to-day
to ask you to consider how a great modern poet
has tried to represent the power of evil as likely
to work in the modern world.
There are two great poetic delineations of the
evil one, the one by Milton, the other by Goethe.
But in Milton Satan is delineated mainly in his
relation to God ; he is the great rebel, the great
type of proud defiance, of envy of superior great
ness, of the desire for revenge, of eagerness, in the
spirit of revenge, to thwart the purposes of his
conqueror. The Mephistopheles of Goethe's
Faust is more akin to the evil one of the Lord's
Prayer ; he is the malicious and mischievous
spoiler of human life ; and though there is much
that is mediaeval and legendary in the setting of
the story, yet the spirit of it is very modern, and
it is brought into the very heart of student life.
We see in it the way in which a subtle analyst
of human life expects to find evil most powerful
upon educated minds. The whole poem is but
one long illustration of the prayer " Deliver us
from the evil one."
Let us notice some of his characteristics.
1. Mephistopheles defines himself as the spirit
which always says no, the spirit of denial, " der
Geist der stets verneint," and that would seem to
be the central point of his character. It is the
denial of all that is ideal and perfect in life.

278 ON THE CHRISTIAN LIFE
He looks upon the ordered beauty of the
universe ; he hears the archangels sing how
" All God's works, sublime and splendid,
Are bright as in Creation's hour."
but it touches him not : of suns and worlds he
takes no account : his attention is confined to man,
the little god of the world, and man seems to
him only to use his reason to make himself lower
than the beasts ; he turns his eyes to Faust, the
ideal student, but all his aspirations after truth
and knowledge seem nothing more than the
ferment of a crazy spirit. The purity of woman
hood is as much the object of his sneer, as man's
possibility of acquiring knowledge. There must
be no illusions in the world : you must look the
facts of nature in the face as they are, and when
you do so, you will find nothing right on earth,
but all things still bad as they can be. It is the
spirit of a clever restless mocking cynicism ; the
spirit of doubt and pessimism ; the spirit that
shows no genuine interest in anything ; the spirit
which never goes out of itself in worship and
adoration for what is high and noble ; the spirit
of malicious mischief which sneers at and destroys
all that is better than itself: this is one of the
chief modern forms of the devil's working ; to give
way to this is to become his captive.
2. Such a denial of the spirit necessarily throws
a man again upon the enjoyments of the flesh ;
and this is the form which the temptation of

THE EVIL ONE 279
Faust takes. He is to find perfect happiness in
the enjoyment of a day. The whole conception
of happiness is lowered : it is not the unsought
reward of virtuous quality, as our Lord made it,
when he said that happiness was for the poor in
spirit, for the meek, for the merciful, for the pure
in heart, for the peacemaker : it is not the silent
accompaniment of every good work, as St James
said it should be, when he assured everyone who
looked into the perfect law of liberty and
became a doer of the work, that he should find
happiness in the doing of it : it is not the crown
of a life of duty, when the servant enters into the
joy of his Lord, as it is declared to be in the
Kingdom of Heaven, and as Faust found it to be
at the end of his life, after long years of discipline
and training in the service of mankind, for then he
had come to know that
" He only earns his freedom and existence
Who daily conquers them anew."
No ; he is to expect to find it in a day ;
in fleshly enjoyment : but happiness so earned
results, as Faust at once found it to result, in
becoming still further the slave of the devil ; such
happiness leads only to a more earnest prayer to
be delivered from the evil one.
3. There is another feature which springs out
of the preceding. It is the entire absence of
reverence. When introduced into the courts of
Heaven, Mephistopheles is represented as talking

280 ON THE CHRISTIAN LIFE
with God in a tone of impudent banter ; he treats
Him with a jocular familiarity, and this is the
natural outcome of a denial of the greatness of
the spirit, of the attempt to find happiness in
what is temporal. The real sources of all great
ness are denied ; the deepest reason for respecting
one man above another is gone ; there is no
longer left the power of admiration and of
reverence for what is eternal, for what is spiritual.
Goethe is said to have drawn the chief features
of Mephistopheles from one whom he had known
as a young man, and who had exercised a great
influence upon his life ; and he describes this
acquaintance as one, who having been an upright,
noble, worthy man, had become embittered
against the world, moody, delighting from time
to time in positively injuring other people,
disturbing society by a morally restless spirit,
and undermining his own contentment by a
different unrest ; it was a sad life and ended in
suicide. No doubt Goethe felt that this influence
upon his own life had been for evil, and meant
to put forward this want of reverence, of respect
for others, as a sure trait of the devil's work.
Such are some of the tendencies which are
characteristic of modern life. As we pray to be
delivered from the evil one, we need to think of
them : as we try to examine our life and motives,
we shall do well to examine ourselves on these,
for they go very deeply into the religious life.
Do we take for our guidance only temporal and

THE EVIL ONE 281
material standards, virtually denying the great
ideals of human life, of knowledge, of purity?
Do we degrade happiness to the thought of low
sensual indulgence ? Do we fail in reverence ?
reverence and respect for all that is better than
ourselves in human life? reverence for every sign
of God's Presence ?
These are points for our own self-examination
in private : but there are other points in Goethe's
treatment of his story, which deserve attention.
(i) He fully realizes that there are limits to the
power of the evil one. Mephistopheles has no
power to undo the results of evil or to help Faust
to undo them. " What is that to us : see thou to
that '' — is always the retort of the successful
tempter to the ruined sinner. The cup has to be
drained to the dregs — the mother poisoned ;
the brother killed ; the child drowned ; Margaret
disgraced, imprisoned, frenzied, saved only from
eternal death by the interceding voice from on
high. The sinner has to face the full conse
quences of his sin.
Again Mephistopheles has no power to make
Faust forget. He hurries him away from the
scene of his sin : he occupies his mind with
distractions : he argues with him that such things
are common : " she is not the first " : but the
memory will not be dulled : Faust hurries back
to help Margaret, if it may be, in her prison :
and even, after her death, this memory lasts
through years of atonement and indeed proves

282 ON THE CHRISTIAN LIFE
the power that saves him. And this is the other
limitation to the power of Mephistopheles : he is
unable to destroy either Margaret or Faust :
Margaret is saved by the voice of mercy from
Heaven : Faust by long discipline of life, by
rising above the thought of human beauty to
ideal beauty, by the laborious service of mankind ;
thus he is saved at last, and Mephistopheles is
shown to be a part of that power ' which wills
the evil but effects the good.' His power is
overruled by God to serve a higher purpose :
and it is found that no soul that unweariedly
aspires is beyond redemption (II v. ad fin.).
One other thought of a different kind. It has
often been remarked that Milton's portrayal of
Satan is a failure because it makes a hero of
him ; he, with all his faults, still excites some
tribute of our admiration : he is still full of
courage, of high spirit, of pity for those who
have fallen with him.
In the same way, Goethe does not seem to
feel a real horror for Mephistopheles : there is
a half-amused tolerance for his humour, his
waggishness, his irreverence.
Each picture fails to repel us with whole
hearted hatred of evil. The reason is that in
each case the poet had too much sympathy with
the evil. Milton was so much of a rebel against
what seemed to him an arbitrary and capricious
authority that he failed to see the full sinfulness
of rebellion against a true and loving Power.

THE EVIL ONE 283
Goethe's own life had too much of what was un
worthy of true love, too much of what was cynical
and critical, to give him a real horror of even
Mephistopheles. Both of them stand as witnesses
against the theory that sin is necessary for the
true understanding of life : both as proofs that
sinfulness undermines our power of really hating
sin or loving goodness.
It is only the sinless that can really hate sin.
The sinner may hate it with the hatred of
remorse, with the bitterness of indignation against
the harm which it has done to himself. But it
is he alone who knows by experience what
goodness is that can take the measure of badness ;
it is he who has felt the temptation to evil and
put it by who can judge it better than he who
has felt it and given way to it.
The true hatred for sin can only be learnt
from the sinless. Goethe himself supplies us
with a striking illustration of this, in the in
stinctive shrinking of Margaret in her days of
innocence from Mephistopheles, though she
knows not who he is. Her purity is instinctively
sensitive to the presence of what will stain it.
But the truth, in all its completeness, can be
seen only in our Lord, as described in the
Gospels. There is no sympathy with Satan
there : no amused tolerance of the mischief
which he does in the world : He sees only the
hateful aspect of the opponent, the slanderer of
mankind, the enemy of God, the embodiment of

284 ON THE CHRISTIAN LIFE
malice : with such an one there can be no parley
ing, only the instantaneous rejection of his
suggestions. Goethe may well guide us where to look for
tendencies of evil in our modern life : following
his guidance we shall do well to remember that
we are falling under the power of evil, whenever
we deny the ideals of life and of religion, whenever
we try to find happiness in material pleasure,
whenever we give way to cynicism, to pessimism,
and to irreverence.
But if we want to see the measure of the evil,
if we want to hate it with a proper hatred, we
must go to the Gospels. It is only the Cross
which shows the real results of sin. It is only
He who of His Love endured that Cross for our
sake who can inspire us with the desire to make
such a return for that Love as shall give us strength
to put sin aside. He it is who has taught us to
pray, Deliver us from the evil one : and it is His
Father and ours who alone can deliver us.

THOUGHTS ON THE CHRISTIAN
LIFE
10. THE CHURCH THE HOME OF GRACE
AND LOVE1
But when the Jews saw the multitudes, they were filled with
jealousy, and contradicted the things which were spoken by Paul
and blasphemed. And Paul and Barnabas spoke out boldly and
said, It was necessary that the word of God should first be spoken
to you. Seeing ye thrust it from you and judge yourselves un
worthy of eternal life, lo, we turn to the Gentiles. . . . And as
the Gentiles heard this they were glad, and glorified the word of
God, and as many as were ordained to eternal life believed. — Acts
xiii. 45-48.
THE scene described in these verses was of
primary importance in the history of the
Church. It was perhaps the very first2 — or at
the outside the second — occasion on which the
Church became Catholic, and realised its Lord's
intent that it should offer its blessings to the
whole world. Hitherto it had drawn to itself
those who were half-Jew by race and half-Jew
by religion, such as the Samaritans ; or again
those who were aliens by race but half-Jew
*A sermon preached at St Luke's, Torquay, before the gather
ing of the Church Congress at Exeter, Oct. 7, 1894.
''•i.e. if '~E\\tivio-t&s is read in Acts xi. 20. 28s

286 ON THE CHRISTIAN LIFE
in religion, such as the Ethiopian eunuch or the
Roman centurion ; now men neither by race nor
by religion akin to Judaism are admitted ; entire
aliens, simple idolaters are drawn within the fold ;
the centre wall of partition is broken down for
evermore. It is owing to St Paul's action on this occasion
that we Englishmen are members of that Church,
and therefore it may not be inappropriate to-day
when our minds are preparing for a great Church
gathering that we should look closely at this
scene, and draw out of it, by God's blessing, some
guidance for ourselves.
Now there are in it two most striking phrases
to which alone I would draw your attention :
" Seeing ye judge yourselves unworthy of eternal
life" that is the description of those who are cast
out of the Church ; "As many as were ordained
to eternal life" that is the description of those
who are admitted to it.
It will be best for every reason to take the
latter first.
" Th&se who were ordained to eternal life" It
is possible as a matter of Greek translation that
this should be translated, " those who were dis
posed to eternal life " (cf. xx. 1 3), as though it only
emphasized their own disposition and determina
tion ; but there can be no doubt that St Luke
meant more than this. The phrase is not his
own : it was a common expression among the
Rabbis, and certainly was used by them to denote

GRACE AND LOVE 287
God's overruling will. They spoke, for instance, of
the Gentiles as ordained to Gehenna, the Jews to
the life of the world to come (cf. Wetstein, ad
loc). It is used in a somewhat similar way by St
Paul. " The powers that be are ordained of God,"
i.e. put at their post, with their tasks appointed
them by God ; and it must be almost certain that
St Paul's deeper teaching of God's electing grace,
of God's choice of Christians before the founda
tion of the world, is colouring the language of
his intimate friend and companion, St Luke.
" Those who were ordained by God, put into
such a position, given such capacities, so aided by
His grace that they were capable of eternal life,"
this is the full meaning of the phrase.
The phrase may seem to savour of Calvinism, but
let us examine it a little more closely : let us con
sider the ways in which God so orders and disposes
of us. How is it that His grace works upon us ?
(1) First there is the answer which Pelagius
gave when this question was argued out in the
fifth century : the chief gift of God's grace is the
free-will which He gave us at our creation. The
very fact of freedom, the power to choose, is a
gift of God, is a putting into our own power a
portion of His perfect freedom. Creation was
an ordaining unto life ; its aim was to make us no
mere dead mechanical instruments in God's hands,
but living, loving, active sons, able to co-operate
with His will. Pelagius would have confined the
work of God's grace to this original gift of free-

288 ON THE CHRISTIAN LIFE
will ; but clearly this was not the whole truth ;
this was not all that was needed ; in order to
secure life for ever, it was necessary that the free
will should be maintained for ever ; it was
necessary that there should be God's continuous
upholding grace as a preservative against sin,
even if man had never fallen ; but when man had
fallen, his freedom was hampered, checked, lost
by sin, and a further act of grace was necessary :
he needed means of recovery.
(2) Accordingly, many who felt that Pelagian-
ism did not face all the facts of the spiritual life
drew out in the controversy new ways in which
God's grace orders and disposes us to life. God's
grace is around us, they said, from the moment
after we have used our free will ; it helps us,
sustains us, co-operates with our will ; it is around
us in the ordering of history ; it is God who so
ordered the events of the world that Christianity
should come to us first and not to others : it is
round us in our education : if a Jew was ordained
to eternal life, it was because God had given him
the Law* to prepare him for it ; if the heathen
was ordained to eternal life, it was because God
had given to him, too, instincts to feel after Him,
and had not left Himself without witness ; His
grace is around us again in the gift of forgiveness,
which enables us to rise up again after we have
fallen and once more co-operate with God.
See now what a growing conception is arising
of Grace ! Grace in the gift of free-will, grace

GRACE AND LOVE 289
guiding history, grace giving education, grace
.conveying forgiveness, grace co-operating with
our every effort to do God's will. And yet we
have not passed beyond what was called Semi-
Pelagianism. Neither St Augustine nor the
Catholic Church as a whole would accept this
as an adequate account of God's action.
(3) We must take one step further : God not
only gives free will ; He not only co-operates with
us when we have decided to use our free will ;
this is much, but, alas, many of us know that it
is not enough ; when we feel the burden of sin,
when we feel its power to corrupt our nature, we
know that we have lost our complete freedom, we
cannot take the first step Godward ; the will needs
helping, stirring, exciting from without, that it
may feel the longing for a higher life and make
the effort to win it. God's grace prevents as well
as follows us ; it takes the first step in the
religious life ; it is there before we have done
anything, in all its attractive, winning, exciting,
power ; our free will remains, and we may accept
the offered gift, and enter into its power, and
realize in fuller and fuller measure what is meant
by true liberty ; or it may reject, it may fall back
into sluggishness, bondage, death. " The God
of my mercy shall prevent me " (Ps. lix. 1 o),
is the language of the hopeful penitent ; he
knows his need of grace, and he loves to feel it,
as a child does its parent's arms, always round
him.

290 ON THE CHRISTIAN LIFE
" Draw near, as early as we may,
Grace, like an angel, goes before.
The Stone is foiled away,
We find an open door.
" O wondrous chain ! where aye entwine
Our human wills, a tender thread,
With the strong will Divine,
We run as we are led.
" We, did I say ? 'tis all Thine own :
Thou in the dark dost Mary guide ;
Thine angel moves the stone,
Love feels thee at her side."
Such is the true Catholic conception of God's
grace ordering all things so that they should make
for eternal life, if we will have it so. Two simple
illustrations will make this clear. Picture to
yourselves the earliest creation of man ; whether
you suppose him created by a special fiat or
gradually evolved from animal ancestry is in
different. In either case he realizes himself, his
being, his capacities for the first time ; does he
take the first step forward in life ? No, God has
already* been acting in the past : he finds a
creation to his hand ; he finds the glories of
heaven and earth for which to praise God ; he
finds the vegetable and animal world there to
minister to his wants ; he finds the instincts
within him of hunger and of love which draw him
on to secure his life and to care for others ; he is
ordained to life, temporal life ; everything is laid
out that he may live ; if only he will act upon

GRACE AND LOVE 291
the instincts and take the effort which is necessary
to win a fuller and a longer life.
Or pass upward into the realm of grace. Think
of the child brought to the font ; does it take the
first step towards eternal life? No, God has
been acting already for centuries ; there are the
Christian parents who bring him there ; there is
the Church bringing its blessings to him ; there
are the sponsors undertaking on behalf of the
Church to watch over his education and to
sanctify the influences which shall be around him
as he grows up ; there is the stirring grace con
veyed in the Sacrament. He finds himself of no
act of his own ordained to life and now to life
eternal : and yet he too must in due time put
forth the action needed to secure the life ; he has
entered into an inheritance, but he must act as heir.
Dear brethren, the exaggerations of Calvin, and
indeed of St Augustine too, tend to make us
Churchmen lose sight of the strength that comes
of dwelling upon the thought of God's foreordering
grace. Yet that great Pelagian struggle was no
matter of mere doctrinal interest apart from life.
It has been said J that " Pelagianism minimizes
the soul's obligation to God," and so the Catholic
doctrine emphasizes it in every possible direction ;
it is God who begins ; it is God who co-operates ;
it is God who completes ; it is God who gives the
individual his free will ; it is God who sanctifies
1 Dr Bright " Lessons from the Lives of Three Great Fathers,"
p. 159 ; cf. the whole section, pp. 157-180 and App. xix. and xx.

292 ON THE CHRISTIAN LIFE
the environment in which the individual will must
act ; it is God who lifts the element of heredity
to be a source of blessing and not of curse ; God's
larger Personality into which ours is taken up ;
God's Love which entering into our heart breaks
down its narrowness ; God's strength which up
holds our weakness.
This is so : let it deepen our sense of gratitude
to Him, but let it also deepen our gratitude for
the Church. It is the Church which upholds
these truths of grace : the Church which has always
urged and needs now — when our modern literature
is so full of fatalism — more than ever to urge that
man has free will and that free will is a gift of
grace ; the Church which keeps education to be a
source of blessing ; the Church which interprets
history, so that God's encouragements and warnings
may be seen in it : it is the Church which prevents
despair and suicide by the grace of Absolution,
with its assurance that whosoever cometh into
Christ He will in no wise cast out ; the Church
which by its corporate life fills the surrounding
element of the life of each member with grace,
which in its Sacraments conveys the prevenient and
co-operating grace which renews us, each time we
draw near, with fresh hope and love and faith.
Let us, each of us, do what we can to strengthen
a Church which is the witness and the home and
the guardian of grace : and which by its assur
ance of God's constant help raises the moral and
spiritual standard which we may hope to reach.

GRACE AND LOVE 293
Of the other striking phrase in this passage
from the Acts it will not be necessary to say much.
Seeing that you judge yourselves unworthy of eternal
life, this saves the doctrine of the free will of man :
as the context itself points out, " it was necessary "
that the Gospel should be preached unto them ; it
was not necessary that they should accept it or
reject it ; this guards all thought of God's act from
any idea of arbitrariness, of caprice, of harshness.
God judgeth no man unworthy of eternal life ; He
willeth all men to be saved ; but it resteth with
each one of us to make response, to judge in our
turn whether we are worthy of eternal life. It
was here that St Augustine went astray, so over-
pressing God's grace as to deny all free will and
make grace irresistible ; but the Church, which
is always wiser than any one teacher, would not
admit this, and condemned all who should say
that God thought anyone worthy of eternal death.
" If any hold that some were predestined to evil,
we not only do not believe it, but we anathematize
any who hold it." 1
Our task then in the process of salvation is to
think ourselves worthy of being saved, to think
our life worth being eternal. What a dignity this
adds to this world ! this life is worth treating so
that we may keep it ever : our friendships worth
keeping for ever : our character worth deepening,
because it has eternity in which to be perfected ;
our knowledge of Jesus Christ — which is !ife
1 Council of Orange, ad fin.

294 ON THE CHRISTIAN LIFE
eternal — slight as it may be now, yet worth culti
vating and increasing for ever. Worthy of eternal
life, because the life comes originally from God ;
worthy in God's sight not for what we are in our
merits, but for what we shall be through His
grace.1 But the scene in the Acts has yet another
startling piece of teaching for us. In what way
was it that these Jews showed that they judged
themselves unworthy of eternal life ?
It was by jealousy ; that is all ; they had begun
to listen to St Paul's message ; they had asked him
to preach again ; but when the Jews saw the multi
tudes they were filled with jealousy, and contra
dicted the things which were spoken by Paul and
blasphemed. It was from the mere fact that they
thought others unworthy of eternal life, that they
thereby judged themselves unworthy ; it showed
at once that they did not know the blessing of
that life if they were not willing, not anxious, that
others should share the blessing. The scene
teaches us that the struggle for our own life must
in the C'hurch go side by side with the struggle
for the life of others ; that the will to live must
be merged in the will to love : that jealousy, un
willingness to see others share our blessings, is the
deadliest enemy of true Churchmanship — that
jealousy which is the ruin of all common work and
which, while it prevents the good of others, eats
into our own heart, and spoils our peace and mars
1 Council of Orange, xii.

GRACE AND LOVE 295
the enjoyment of our own gifts. To be jealous is
to thrust away from ourselves eternal life, for that
life can only breathe in an atmosphere of love.
This lesson may suggest two very different
applications to us. First with regard to the
Church, to the divisions and the parties within it.
While it is a primary duty to us to uphold the
Truth as committed to us, and to be loyal to it,
yet let us be careful heartily to remember that
others see other sides of the Truth ; let us re
cognize the good that they do, the truth which
they express, remembering that the real progress
of unity can only come in this way, not by carping,
not by injustice, not by denying good wherever it
is to be found, but by presenting the fullest truth
and by living a life conformable to it.
One instance will make my meaning clear ;
there was a crisis in the Church rather more than
forty years ago. The Gorham controversy had
renewed the number of secessions to Rome ; there
was a tendency to panic : to meet it, it was pro
posed that there should be a great anti-Roman
declaration in order to satisfy troubled minds. For
a time Mr Keble was inclined to side with it ; but
Dr Pusey stood firm ; he would not believe that
mere antagonism to Rome could be a permanent
basis of union ; he urged that it would foment new
controversy and injure that love which is the motive
strength of the Church ; x he would only make a
declaration of loyalty to the Church of England.
1 " Life of E. B. Pusey," vol. iii. p. 281.

296 ON THE CHRISTIAN LIFE
He won the day, and did more to strengthen the
Church by upholding her truth and by declaring
his hope to die within her communion than could
have been done by any mere denunciation of
Rome. It is the strength of one who knows his
position that enables him to be tolerant towards
differences of opinion. Let us go to the Church
Congress with this determination, to be just and
fair to those who disagree with us, and to recognize
God's Presence wherever we see traces of holiness,
of truth, of real work, never doubting for a
moment that the fullest holiness and surest truth
and most permanent work must be in that Church
which He has Himself entrusted with the steward
ship of His grace.
And also for each one of us separately let us
take home the warning of the duty of crushing
out of our heart all unworthy jealousy. St Paul
in the Epistle to the Ephesians, in which he had
to warn the Gentile Christians against the tend
ency to depreciate the Jewish Christians, treats
the family as the training ground for the Church.
The true* child will have learnt that subordination
to authority, which will make him a loyal Church
man : the true brother or true sister learns that
courtesy and consideration for the other members
of the family which will make them respect the
rights of other Churchmen. Let us see to it that
no root of jealousy and ill will shall spoil our
homes now and the Church hereafter.
Everyone in this Church is ordained to eternal

GRACE AND LOVE 297
life ; God has given him the freedom of his will ;
He has so ordered history that the knowledge of
salvation has come to him ; the Church has thrown
her shelter round him from the moment of his
baptism ; she guards for him the treasures of God's
grace. May it be a further act of that grace that
shall cause this coming Congress to deepen in
each individual soul the sense of the value of
eternal life, and to enable the Church to go forth
to its corporate life, requickened and reinvigorated.

THOUGHTS ON THE CHRISTIAN
LIFE
11. THE EUCHARISTIC OFFERING1
In the day of thy power shall the people offer thee free-will offer
ings with an holy worship. — Ps. ex. 3.
IT had been my intention for some time to
speak to you to-day on the subject of the
Holy Communion ; and I think that I need not
put aside that purpose, even though the preacher
last Sunday took the same theme. For it is
marvellous how many-sided is that service. View
it only from the Jewish point of view — and it
fulfils all that was typified by the sin-offering, the
burnt-offering, and the peace-offering. View it
from the thought of the essential needs of human
nature — and it is the bond of communion between
God and man ; it is the bond of brotherhood
between man and man ; it is the consecration of our
corporate life ; it embodies the offering of our best
to God ; it brings with itself the assurance of
1 A sermon preached in Keble College Chapel on the last Sunday
of the Academical Year, 1904.
298

THE EUCHARISTIC OFFERING 299
forgiveness for the past, the spring of hope for the
future. If on any morning you were to take one hundred
communicants who had worshipped in the same
place, and were to ask them why they had partaken
of the Holy Communion on that day, what it had
been to them, it might well be that you would
get a hundred different answers. This one has
gone because he regarded it as an ecclesiastical
duty, that because it was to him the natural
expression of worship : this because he has a piece
of work, a sermon to preach, or an examination to
pass, on which he wanted to ask God's blessing, that
because he is tired of work, and wants to refresh
himself with the thought of the rest that remaineth :
this has gone to thank God for some recent bless
ing or success, that to pray God for strength
to endure some disappointment : this for guidance
in perplexity, and that for grateful acknowledg
ment of the gift of faith : this because he is lonely
and wanted to feel drawn closer to his fellows, that
because he wanted to get away from men to God :
this because he wanted to pray for a sick friend, and
that because he wanted to thank God for the life of
one taken away, or dwell upon the example of
some saint : this has gone to pray God to guide
His Church in these troublous times, that to ask
God to further its missionary work. Each would
tell a different story, and each would also add how
little the account which he could put into words
represented the reality which the service had been

300 ON THE CHRISTIAN LIFE
to him ; and this many-sidedness is the great
proof how great, how central, how Divine is this
great Christian service : how it serves alike as the
expression of all human needs, and the channel
for all Divine graces. It is the ladder up and
down which the angels of God ascend and descend
upon the Son of Man.
Of these manifold aspects I would to-day ask
you to think of one only, of the Eucharist as a great
act of offering to God, — and I would limit myself
to noting how this thought finds expression in our
own liturgy.
It is not perhaps fanciful to see in the very
opening of the service, in the recitation of the Ten
Commandments, a preparation of the worshipper
for his act of offering : they anticipate the Con
fession, which follows later, by laying down the
standard to which the offerer must conform : they
scarcely form a complete standard, for it is essen
tially Jewish, but they form a necessary standard ;
and one which implies two qualities in the true
worshipper ; first, a sense of imperfection, a plea
for forgiveness for the past ; and secondly a de
termination to order his life and his heart by the
standard of God's commandments. " Lord, have
mercy upon us " — there is the plea for forgiveness ;
" and incline our hearts to keep this law " — there
is the laying out of the life : so each prays for
himself and for his fellow-worshippers.
The Creed, again, we may regard as a reminder
to ourselves of the essential nature of the God to

THE EUCHARISTIC OFFERING 301
whom we are going to bring our "spiritual
sacrifices." But it is the prayer for the Church
Militant which brings us clearly into the circle of
the thoughts of offering. For this prayer begins
by marking out the persons on whose behalf we
are about to make our offerings : we offer them for
the " whole state of Christ's Church Militant here
in earth." So runs the title, but the substance of
the prayer is wider still, for we pray for all men ;
for the universal Church, that it may be filled with
truth, unity, and concord ; for all Christian Kings,
Princes and Governors throughout the world ;
for all bishops and curates (without any limitation
to those of the Church of England), and for all
God's people ; then for all in suffering ; while
lastly we also recall and bless God for all his
servants departed this life in His faith and fear.
The offering must in sooth be great, which is to
scatter its blessings so widely.
Further this prayer defines the nature of the
offerings which we make. We beseech God to
accept our alms and oblations, and to receive these
our prayers which we offer to His Divine majesty :
alms, oblations, prayers— these are our offerings.
The meaning of alms and prayers is obvious :
but that of oblations is not so clear : for it may
refer to one of two different things, and possibly
may include them both. There can be little
doubt that it primarily refers to offerings in money
or in kind made for the service of the Church,
other than the alms given to the poor : and that

302 ON THE CHRISTIAN LIFE
the chief form of such offerings was money given
by the laity for the support of the clergy. The
offertory sentences that precede the prayer deal
almost entirely with one of two objects, either
with the duty of almsgiving to the poor or with
the duty that is incumbent upon those who are
taught in the word to minister unto him that
teacheth. The " alms and oblations " of the Prayer
correspond, then, to the " alms for the poor and
other devotions of the people," which the Rubric
requires to be received, immediately before the
Prayer is said, in a decent basin and brought to the
Priest, and by him humbly presented and placed
upon the Holy Table : and these devotions were
intended primarily for the support of the clergy.
But, again, immediately before the Prayer is
said, another act takes place : the Priest is bidden
to place upon the table so much bread and wine
as he shall think sufficient for the Communion, if
there is to be a Communion : and in the light of
earlier Liturgies, it is hard not to believe that these
also were regarded as offerings of the people, and
that the*y are to be included in the word " oblations,"
in the Prayer.
We have then, thus far, been called upon to
offer to God —
(a) Our money, recognizing that He has a
right to it, and that we are under obligation to
use it especially for the service of His poor and
of His ministers.
(b) Our bread and wine] the elements of our

THE EUCHARISTIC OFFERING 303
food, recognizing the consecration of all our meals
to Him, and further recognizing the consecration of
all material creation to God's purpose. All is
good, and the simplest elements of nature can be
taken to serve God's highest purposes.
(c) Our prayers, recognizing that they too are a
gift which we are bound to bring to God, a gift
that will bring blessings to others.
The parts of the service immediately following
have no direct allusion to offering, but, in fact,
the challenge, " Ye that do truly and earnestly
repent you of your sins," the Confession and
Absolution, the call to lift up our hearts, and the
Prayer of humble access are all the preparation of
us to be worthy to make an offering to our God.
They correspond to the ceremonial cleansing which
the Jewish offerer was obliged to undergo ; or, to
take a classical parallel, to the bathing in the sea
which was required for everyone who approached
the Eleusinian mysteries.
It is in the Prayer of Consecration that the
thought of offering stands out most clearly.
Here every sentence, whether it speaks of God's
act, or Christ's, or our own, is instinct with this
high thought. The Father's act has been a gift,
a gift for our redemption, the greatest gift it was
His to give : He of his tender mercy has given
His only Son to suffer death upon the Cross for
our redemption. The Son's act has been another
gift, the greatest gift that it was His to give, the
oblation of Himself; that has fulfilled the full

304 ON THE CHRISTIAN LIFE
ideal of offering ; it has been a full, perfect and
sufficient sacrifice, oblation and satisfaction for
the sins of the whole world.1
So we recall the ideal of offering as it once
occurred in history, that complete act of self-
sacrifice, self-consecration ; it was an oblation of
Himself by a perfect man ; and this was made for
other people, not for Himself: and it summed up
all that was implied in the Jewish sin-offering ; it
was for sin, and it was for the sins of the whole
world : it was the act of the Representative of all
mankind. So we recall the great historic act. But we do
more than recall it. We re-enact what He did : we
re-present that sacrifice : we lay our hand upon the
bread, as He laid His hand upon it : we break it, as
He broke it : we give thanks, as He gave thanks :
we take the cup, as He took the cup : we bless it,
as He blessed it. We repeat the words, " This is
My Body, which is given for you." " This is My
Blood, which is shed for you, and for many, for
the remission of sins." We " do " what He did :
and herfceforth the bread and wine become for
us the Body and Blood which were His offering.
This ceremonial re-presentment of that scene
implies two great realities. On the one hand it
signifies that the self-surrender of our Lord is
not simply an historic fact which happened once
on Calvary and ended there ; but that that self-
1 This thought is additionally emphasized in the Proper Preface
for Eastertide : "for He is the very Paschal Lamb which was offered
for us, and hath taken away the sin of the world."

THE EUCHARISTIC OFFERING 305
surrender is an eternal fact ; it began in the
spiritual sphere " from the foundation of the
world " (Rev. xiii. 8) : in the historic life of Jesus it
was the one act, the highest act, of a continuous
life of obedience ; since the Resurrection and
Ascension, it is the permanent characteristic of His
life : He is still offering Himself to God for the
service of the world. On the other hand, it
implies that the Church on earth recognises that
self-sacrifice as its own true ideal ; it holds it up
before God and man as that into the spirit of which
itself wishes to enter, under the shadow of which it
would live, in the light of whose perfection it would
wish its own self-surrender to be interpreted and per
fected. There are not two spirits of self-sacrifice,
but only one : His is the perfect ideal, ours is His
working in us and carrying on His work in us.
In the liturgy of the Roman Church the
relation of our offering on earth to that of Christ
in Heaven is expressed by a prayer to God that
He would bid his holy angels carry up our
offerings that they may be placed on His heavenly
altar : Dr Moberly has expressed it that we may
either think of our offering as carried up to be
united with His in Heaven, or of His as being
brought down to be realized on earth. " The Church
in her Eucharistic worship on earth is identified
with His sacrificial self-oblation to the Father ; she
is transfigured up into the scene of the unceasing
commemoration of His sacrifice in Heaven ; or the
scene of His eternal offering in Heaven is trans-
u

306 ON THE CHRISTIAN LIFE
lated down to and presented and realized in the
worship of earth." J
What we mean is that the sacrifice of our
Lord on Calvary represents the true ideal to which
all sacrifice must conform ; that He still keeps it
alive by His Intercession in Heaven ; and that
He in His Church keeps it alive on earth, as our
one hope for the forgiveness of sins and for
the consecration of the whole world. And this
ideal is not the creation of our own mind : it
was God's gift to us, shown to us when He
gave His son to suffer death for our redemp
tion ; Christ's gift when He made the one full,
perfect, and sufficient sacrifice for the whole
world : we recognise this as His gift, we give
it back to him as our sacrifice of praise and
thanksgiving. But not yet is our offering complete. Each
one of us has to give his life as united with
Christ for God's service ; and so with the life of
Christ dwelling in us afresh after Communion,
" we offer and present unto thee, O Lord, our
selves, our souls and bodies, to be a reasonable,
holy and lively sacrifice." We recognize that in
ourselves we are unworthy through our manifold
sins to offer unto him any sacrifice : yet we
recognize that it is our bounden duty and service
to offer the life which has come from Him to His
service. So we come round to the thought that
all sacrifice to be of any value must be self-
1 R. C. Moberly, "Ministerial Priesthood," p. 255.

THE EUCHARISTIC OFFERING 307
sacrifice ; the ritual enactment of the Eucharist
has pledged us to actual service.
We have been called upon to offer up to God
for His service our money, the materials of our
food, our prayers, our highest ideal of sacrifice as
realized on Calvary, our own souls and bodies :
by offering these we recognize that God has a
right to each of them and that we are under
obligation to use them for His service.
His gift is our money and we will use it for
His service not forgetting His poor, or His
ministers. His gift our food and we will use it to fit our
bodies for His service, in self-control and absence
of excess. His gift our souls and bodies and we will train
each of them, cultivate them, control them,
discipline them, that they may be the organs of
His Spirit, the instruments of His handicraft.
His gift above all, His only Son, Our Redeemer,
our ideal, and we will keep that ideal bright and
hold it before the world, until He come.
If the Holy Communion is " the food of grown
up men " : shall we not rightly call it also " the
offering of grown-up men." A reasonable, holy
and lively service — an offering which calls for
thoughtfulness, for morality, for vigorous life, that
we may make it wisely and well. Think of it
before you go out into your life in the world ; is it
not the best centre of your life, to which to return
again and again to renew your hope of doing

308 ON THE CHRISTIAN LIFE
Him true service? You will always have the
material for sacrifice at your hand. The circum
stances of your life, wherever you are placed,
look upon them as God's gift to you. This will
prevent you from the waste of time which comes
of fretful grumbling ; it will give you courage
to face difficulties : it will make you do your best
in your work : it will keep you humble in success :
and as you come back to the Eucharist, you will
make it again and again a free-will offering in
holy worship.

THOUGHTS ON THE CHRISTIAN
LIFE
12. THE BLESSED DEAD *
That they without us should not be made perfect. — Hebrews
xi. 40.
AS the centuries have moved onward in their
course, there has grown deeper and deeper
the sense of the influence which those who have
passed away exert upon us who still remain upon
this earth. Greek and Latin writers, perhaps
with a slight touch of grim humour, spoke of the
dead as " the majority " ; in the religion of China
reverence for dead ancestors was one of the chief
factors. In the Old Testament something of this
reverence is implied in the favourite title for
Jehovah, the God of Abraham, Isaac, and Jacob :
in the New Testament the writer of the Epistle
to the Hebrews emphasizes the influence which
the saints of old ought to exert upon our spiritual
life. They are as a great cloud of witnesses
watching our struggles and inspiring us with
1 A sermon preached before the University of Oxford on Nov.
1 6, 1890. 309

310 ON THE CHRISTIAN LIFE
strength to lay aside every weight and the sin
which doth so easily beset us (xii. i ). Sanctifica
tion and obedience are especially incumbent upon
the Christian, because he has come unto Mount
Zion and the city of the living God, the heavenly
Jerusalem, and to innumerable hosts of angels, to
the general assembly and church of the firstborn
who are enrolled in heaven and to God, the Judge
of all, and to the spirits of just men made perfect
(xii. 23). In the sixth century after Christ, the
clause " I believe in the Communion of Saints "
appears first in the Creed, and by the eighth
century seems to have won its way to general
acceptance. But it would seem to have been a special work
of our present century to accentuate this truth.
Various causes have combined to produce this
result. Scientific theories have emphasized the
influence of parents upon children by formulating
the facts of heredity : the predominance of the
historical method in nearly all branches of study
has brought out the continuity of life and
thought and action throughout the ages and,
therefore, the obligations which the heirs of the
ages owe to those who have bequeathed them
their legacies ; while, finally, a religion which has
discarded a belief in God has created for itself an
object of worship by abstracting and idealizing
all that is noble and ennobling in the great lives
of the past.
The dead are thus felt to be one of the most

THE BLESSED DEAD 311
potent influences which form our life ; and if this
is so, this, like all other influences, should be
brought under the consecration of our religion.
We should have our conscientious view of the
way in which this influence can be worked into
our lives, of our duty towards them. I would
propose to consider this to-day, and to approach
the subject from the thought of the two-fold life
which they may be said to live.
1. First then, they may be said in a real sense
to live in us. This is that life of which George
Eliot has sung so inspiringly, as she speaks
" Of those immortal dead who live again
In minds made better by their presence ; live
In pulses stirred to generosity,
In deeds of daring rectitude, in scorn
For miserable aims that end with self,
In thoughts sublime that pierce the night like stars,
And with their mild persistence urge men's search
To vaster issues."
This is that subjective immortality which is so
leading a feature in the Positivist religion of
which I have spoken. In that marvellous and
yet pathetic attempt to build up a noble fabric of
worship (which, as we read it, makes us feel, as
perhaps nothing else can, the deep debt we owe
to the rich accumulations of Catholic worship),
regular rules are laid down by which the survivor
may create this subjective immortality of the
dead. He has to fix with precision in his mind
first the place, then the seat or attitude, and lastly

312 ON THE CHRISTIAN LIFE
the dress of him who has passed away, till the
image has acquired strength and clearness. Then,
when this is done, the bodily element is thrown
into the background ; the moral and intellectual
qualities become prominent in the mind : the
worshipper tries to forget the defects of the dead
and to recall only their good qualities until they
are so idealised, that they ennoble his feelings
and stir him to action. Thus to use M. Comte's
own words " the dead do not cease to love and
even to think in us and by us." " The living are
thus always by the necessity of the case and that
more and more under the government of the
dead," and by such subjective immortalisation
" the present glorifies the past the better to
prepare the future." (" The Catechism of Positive
Religion," pp. 73, 54, 98: cf. also "System of
Positive Philosophy," iv. p. 89 sqq.).
Whatever we may think of the adequacy of
such a view of immortality or of the exact
methods proposed (parts of which may seem to
encourage morbidness), let us at least recognise
heartily that it is a true view, that it does point
to a duty on our part of frequently commemorat
ing the dead, of idealizing their past life, of letting
their influence permeate and elevate our own
lives. It is a duty, and one which slips frorn us
far sooner than we think possible in the first
moments of our sorrow, that we should again and
again in hours of worship call up the thought of
those who have given us life and education and

THE BLESSED DEAD 313
stimulus and faith and love. It is a duty that
we should recall their chief aims and hopes and
try to carry out what they left incomplete, like
the post-exile Psalmist pleading to God to
remember for David all his troubles : that we
should hold communion with them ; that we
should love and care for the objects of their love
and care, who now to us " appear
Peculiar people ; death hath made them dear."
Commemoration of the dead, commemoration
in our private prayers as we try to recall those to
whom we ourselves are conscious debtors ; com
memoration in public worship as we try to picture
to ourselves the hosts of those whose efforts have
gone to build the spiritual fabric of faith and self-
sacrifice which is the Church ; meditation on their
virtues till we see how they were won, how they
may still be maintained ; — these are clear duties.
As we perform them, the dead become more and
more " the living dead " : once more they live,
hearted in our hearts.
2. But for Christians this is but a small part
of our faith. They live in us, but they also live
in God. Moses and Elias may vanish from sight,
as on the Mount of Transfiguration, and live on
in the teaching of Jesus Christ, so that the
disciples see Jesus alone and hear him alone ;
but as they came from life in God, so they passed
back to live in God once more. Thus those we

314 ON THE CHRISTIAN LIFE
love live in God. They are plunged, that is, in
that eternal stream that makes for righteousness :
they are being cleansed by that purifying force of
the Divine Holiness which is " stronger than soda
or lye or any other detergents " to wash out the
stains of life : they are in the good hand of our
God, a hand more skilled than that of any seam
stress to unravel the tangled skein of the threads
of life. It is not only that we idealize them, but
that God is making them perfect ; that which is
good in their lives is transplanted into a fostering
soil, where it can bloom more readily. Virtue is
no longer forced, as so often among our poor, to
be hard and unsympathetic by its struggles with
the evil round it ; gentleness and good nature are
not dragged down into weakness ; loyalty to
truth is not twisted into defiance. It is not only
that we try to forget their defects : it is much
rather that God is purging those defects away :
and the fretfulness or wilfulness or bitterness
which just comes to jar upon our memory is
being smoothed or tamed or softened. It seems
to me that no words can express the gain which
this is to us in lightening the strain and effort
upon the sad heart. On the Positivist theory
the moment of sorrow, of dejection, of exhaus
tion, is the moment when the spirit is sum
moned to one of its hardest actions. The
survivor feels that he has to incorporate and im
mortalize the life that has passed away : at
such a moment the burden is too great to bear.

THE BLESSED DEAD 315
No doubt there is much in that strange power
which death has to open our eyes to goodness
and nobility : no doubt it is true, to some
minds at least, that
" Where thou hast touched, O wondrous death,
Where thou hast come between,
Lo, there for ever perisheth
The common and the mean.
No little flaw or trivial speck
Doth any more appear,
And cannot from this time, to fleck
Love's perfect image clear.
Clear stands love's perfect image now
And shall do evermore,
And we in awe and wonder bow
The glorified before."
And yet this is not the whole truth for every
one : nay, love itself whose characteristic it is
to be "Alive to every the minutest spot
Which mars its object,"
still has " Its sweet strife to forget, to change,
To overfiush those blemishes with all
The glow of general goodness they disturb."
Love still longs that its object should be more
perfect, and what a comfort to it to know that it
is the hands of One with power and will so to
perfect it. And not only love but thought seems

316 ON THE CHRISTIAN LIFE
to point to the same end. Our innate sense of
capabilities greater than can find development
here in earth, and our longing for perfection seem to
point on to a future development, where the spirit
shall fully realise itself in us. " We may justify
(on philosophic grounds) the supposition that
personal life, which historically or on earth is
lived under conditions that thwart its develop
ment, is continued in a society with which we
have no means of communication through the
senses, but which shares in and carries further
every measure of perfection attained by men
under the conditions of life that we know."
(Green, " Proleg. to Ethic." Bk. iii. c. 2, pp. 1 89-
202.) Once more, they live in God: that is to say in
a power that is greater than they themselves, in
a power which is still a force for living effort.
This thought will save us alike from the dangers
of narrowness and of morbidness, which are apt
to imperil a true feeling for the dead. There may
be a narrowing love for the dead : we may exalt
their narrow prejudices, their mistaken views of
truth, into an ideal standard for ourselves and so
shut out from our eyes the wider knowledge which
God would reveal to us. We judge them not as
though we were better than they : we have, it
may be, fresh knowledge, new conditions, and
were those we reverence here, they would have
seen the truth with clearer insight and a truer
sense of proportion than we ; yet no dead teacher,

THE BLESSED DEAD 317
however great, may be our master : one is our
master, even Christ. The dead live truly only so
far as they live in God, only so far as their life or
their teaching was true to Him. Or again our
narrowness may take a different form : death
opens our eyes to see, as never before, the value
of those whom we loved, and a selfish perversion
of love tends to make us exclusive, to think that
there are none others with such virtues, no lives
of so rich a value : death may make our hearts
less instead of more sympathetic with others. It
has been, as it were, a hagioscope focussing our
sight to gaze upon beauty such as we had not seen
before : but let us not forget that from the other
side of the Church others have their hagioscope
too, and above all let us not forget that what we
and they alike gaze upon is not in its essence
the virtue and strength of those we loved, but it
is the life of God Himself consecrated and em
bodied in those earthly forms. This it is which
will save us from a morbid lingering round the
thought of death, from a powerlessness to rise
and be doing our work. Death should not only
seem to have taken the light and brightness from
our life, though that must be the first feeling to
all mourners ; but to have given us also a deeper
sense of the Divine virtues which reside in the
living. It has shown us that in their lifetime
there was in them a beauty and a depth which we
did not suspect, and therefore it should send us
forth to a service of more loving tenderness, of

318 ON THE CHRISTIAN LIFE
more humble reverence towards those who still
live. True loyalty to the dead will then mean
loyalty to that which was true to Christ in them ;
it will involve service to the same Christ in others.
Thus they live in God, being purified by Him :
there has been in their lives some failure, some
shortcoming : to be honest, we must confess this
of those we loved best. Thus St Augustine
speaks even of Monica, his mother, to whom he
owed his life, both physical and spiritual. "Though
she lived such a life that thy name was glorified
by her faith and character, yet I would not
venture to say that no word ever passed her
mouth disloyal to thy commands. ... So I,
putting aside for awhile all her good deeds, for
which I joyfully thank thee, now I entreat thee
for my mother's sins " (Conf. ix. 1 3). Our love
can see defects and what must the love of God
then see ! They are yet incomplete ; and that
suggests another duty which we seem to owe to
them, that is the duty of our prayers. Here it
may be that you will not follow me as completely
as when* I spoke of the duty of commemorative
gratitude. And yet surely this is a natural
instinct of Christian affection. In a simple
country church, where prayers for the dead are
never taught, you may hear the poor following
the bier with a " God bless him," or " The Lord
ha' mercy on his soul." The catacombs with
their rude inscriptions and bad spelling, " Vive in
Deo;" "Vibes Deo;" "Vibas" or even " Bibas

THE BLESSED DEAD 319
in Deo ; " " Refrigera," " Refrigeris in pace Dei " ;
" Deus refrigeret spiritum tuum," " Eterna lux
tibi," bear witness to the same instinct. There
is again no doubt that the practice had become
common in the Jewish Church before Our Lord's
day. There may be such prayers in the New
Testament itself; certainly they form a regular
feature in the early Liturgies of the Church which
are so rich in the width of their sympathy and
commemoration of all saints " from righteous
Abel to the present day." It may be uncertain
whether the language of our Prayer Book was
meant tacitly to sanction it ; but certain it
is that it has been the practice of many loyal and
spiritual members of our English Church, both
lay and clerical. We may feel so doubtful that
it would be well to pray with the reverent
humility of Bishop Heber, who asked forgiveness
for himself if he had not prayed in accordance
with God's will, or of Mr Keble who always added
to such a prayer the clause, " Forgive my presump
tion and accept my prayers as Thou didst the
prayer of thine ancient Church, through Jesus
Christ, our Lord." Yet, in such a humble spirit,
we cannot be far wrong if we pray the primitive
prayer for light and rest and refreshment. If so
be that they are conscious of what happens on
earth, it may well be that the prayer will answer
itself; that light will reach them as they see it
reflected in our lives illuminated by the memory
of Christ's work in them ; that the rest and peace

320 ON THE CHRISTIAN LIFE
will come to them as they see those whom they
loved following the same Lord. At any rate,
whether this be so or not, the prevailing power
of prayer may win fresh outpourings of God's
grace more directly upon themselves.
Such seem to be our duties towards those who
have passed away : grateful commemoration ;
affectionate idealization ; humble prayer. Our
own private prayer and our public worship ought
both to be gaining a constant enrichment in this
way ; and I would suggest one simple way by
which this may be done. As those we have
known pass away or as we read biographies that
interest and stir us, it would be good shortly to
analyze the chief virtues which have been shown
forth in the life, to enter them under the day of
the person's death in our own private calendar, so
that at least once a year we may remind our
selves of them, and meditate upon their virtues.
We need to fill our own calendar : I would almost
say to canonize our own Saints. Our Church's
calendar should, of course, be the nucleus round
which this circle of Saints should gather ; but was
it ever meant to be exhaustive? may we not at
least treat it only as a type of what should be
expanded and enlarged by ourselves ? " No one
can fail to have felt," wrote Dr Westcott some
years ago,1 " how imperfectly our Calendar reflects
the Divine History of the Church. . . . The old
dispensation finds no representative from among
1 "The Historic Faith," pp. 247-261.

THE BLESSED DEAD 321
the heroes of faith, law-giver or prince or
prophet. . . . The new dispensation finds no
representative from among those who in Christ's
name and by Christ's power brought modern life
and thought into His service." . . . "Asa neces
sary consequence of this narrow range of the
commemoration of saints among us, our type of
saintship has been dwarfed and impoverished :
it has been removed far from the stir and conflict
of ordinary action." This charge may seem to
many rather too sweeping, yet it is clear that, if
the Calendar is to be real to us, we must carry on
its principles further. It is well that we should
have our favourite prophet, our favourite saints of
early and mediaeval times, our modern hero : I
know no reason why, with our readier recognition
of the work of the Divine Word outside the
sphere of the chosen people, we should not group
in an outer circle of our thoughts, those who not
knowing the law, yet did the works of the law :
those who never having heard of Christ, yet fed
Him when hungry and gave Him drink when
thirsty, who took Him in when a stranger and
visited Him when sick and came to Him when in
prison, inasmuch as they did it unto His little ones.
May I venture to conclude by recalling to you
shortly the striking features of one, who owed
much to one of the Colleges for which I asked
your prayers and to whom another of those
Colleges owes everything, of him who, it has been
well said, " cast the cool shadow of his lowliness "

322 ON THE CHRISTIAN LIFE
over the stir and turmoil which moved Oxford fifty
years ago, of one who stands far enough from us
now to be seen in true perspective, of John Keble.
At a time when there is a danger with some
of a light-hearted treatment of the Bible and of
losing sight of its spiritual teaching in the literary
interest, it is good to recall — not to check our
studies but to steady us in them — that deep
knowledge which he had of the spiritual principles
which pervade it, and above all that extraordinary
reverence for truth, which made him so cautious
in looking round a question before expressing his
opinion, so careful not to throw down sacred things
to vulgar handling, and always to incline to that
side of an intellectual argument which seemed
most to make for holiness and to deepen penitence.
Here amid teachers, ever exposed to the
temptation to treat their pupils as mere students
to be driven through an examination, it is good
to recall that almost awe-struck reverence for the
dignity of each individual soul, which made him
think so highly of the poor and urge that they
could understand the truth far more than is
commonly thought, which would never drive,
never force, even those who put themselves under
his guidance, but always would suggest, would
urge, would draw them to take for themselves the
forward step in the pathway of right, but which
yet was bold enough to rebuke sharply and to be
almost terribly severe on deliberate wrong-doing,
when a soul was in danger of ruining itself.

THE BLESSED DEAD 323
At all times and everywhere it is good to
recall that sensitiveness to every ray of the Divine
light, which made him so penitent in the presence
of God ; that lowliness which made him shrink
from praise and distrust his own judgment ; and
yet combined with that, the uncompromising
loyalty to principle, which made him bold as a
lion and impetuous with an almost quixotic
chivalry when the truth seemed to be imperilled ;
that open affectionateness to his friends, that
fondness for home life, that simple trust in God's
goodness through sorrow and death which makes
the "Christian Year" such a soothing book : and (to
come back to the point from which I started)
that simple hold on the doctrine of the Com
munion of Saints, which made him love to talk
of the dead as only having gone into another
room, which bade others speak naturally of them
as soon as sorrow made it possible, and which has
given to his letters of Spiritual Counsel something
of the same soothing power.
Think not that I put forward this portrait in
any rivalry to others great as he or greater still ;
God forbid ; my object is only that each one of
us should make the founder or benefactors or
great men of his College and University living
realities to himself, that following the example of
their munificence, their wisdom and their devotion,
we may make their Colleges and this University
such as they would have them be.

PRINTED BY
TURNBULL AND SPEARS
EDINBURGH

A CATALOGUE OF BOOKS
PUBLISHED BY METHUEN
AND COMPANY: LONDON
36 ESSEX STREET
W.C.

CONTENTS

general literature, .
ancient cities, .
antiquary's books, .
beginner's books,
business books, .
byzantine texts,
churchman's bible,
churchman's library,
classical translations,
commercial series,
connoisseur's library,
library of devotion,
methuen's half-crown library,
illustrated pocket library of
plain and coloured books,
junior examination series,
methuen's junior school-books,
leaders of religion,
little blue books,

PAGE

PAGE

2-19

LITTLE BOOKS ON ART,

25

r9

LITTLE GALLERIES,

26

19

LITTLE GUIDES,

26

J9
2020

LITTLE LIBRARY, .
METHUEN'S MINIATURE LIBRARY,

26 28

20

OXFORD BIOGRAPHIES, .

28

21

SCHOOL EXAMINATION SERIES,

28

21

SOCIAL QUESTIONS OF TO-DAY, .

29

21

METHUEN'S STANDARD LIBRARY,

29

222223
F

TEXTBOOKS OF TECHNOLOGY,
HANDBOOKS OF THEOLOGY, .

30SO

WESTMINSTER COMMENTARIES, .

31

23

FICTION,

32-40

24

METHUEN'S SHILLING NOVELS,

37

, 24

BOOKS FOR BOYS AND GIRLS,

38

25

NOVELS OF ALEXANDRE DUMAS, .

33

25

METHUEN'S SIXPENNY BOOKS,

39

SEPTEMBER 1905

A CATALOGUE OF
Messrs. Methuen's
PUBLICATIONS

Colonial Editions are published of all Messrs. Methuen's Novels issued
at a price above 2s. 6d. , and similar editions are published ~of some works of
General Literature. These are marked in the Catalogue. Colonial editions
are only for circulation in the British Colonies and India.
An asterisk denotes that a book is in the Press.

Part I. — General Literature

THE MOTOR YEAR BOOK FOR 1905.
With many Illustrations and Diagrams.
Crown 8vo. $s. net.
HEALTH, WEALTH AND WISDOM.
Crown %vo. is. net.
FELISSA; OR, THE LIFE AND
OPINIONS OF A KITTEN OF SENTI
MENT. With 12 Coloured Plates. Post
itvw. 2S. 61/. net
Abbot (Jacob). See Little Blue Books.
•Abbott (J. H. M.), Author of 'Tommy
Cornstalk.' THE OLD COUNTRY : Im
pressions of an Australian in England.
Croiun Zvo 6s.
AoatOS (M. J.). See Junior School Books.
Adams (Frank). JACK SPRATT. With 24
Coloured Pictures. Super Royni\6mo. 2s.
Adeney (W. F.), M.A. See Bennett and
Adeney.
i&SChylUS. See Classical Translations.
iEsop. See Illustrated Pocket Library.
Ainsworth (W. Harjjjson). See Illustrated
Pocket Library.
*Aldis (Janet). MADAME GEOFFRIN,
HER SALON, AND HER TIMES.
With many Portraits and Illustrations.
Demy Zvo. 10s. 6d. net.
A Colonial Edition is also published.
Alderson (J. P.). MR. ASQUITH. With
Portraits and Illustrations. Demy Zvo.
7s. 6d. net.
Alexander (William), D.D., Archbishop
of Armagh. THOUGHTS AND
COUNSELS OF MANY YEARS.
Selected by J. H. Burn, B.D. Demy i6tno.
2s. 6d.
Aiken (Hunry). THE NATIONAL
SPORTS OF GREAT BRITAIN. With
descriptions in English and French. With
51 Coloured Plates. Royal Folio. Five
Guineas net.
See also Illustrated Pocket Library.

Allen (Jessie). See Little Books on Art.
Allen (J. Romilly), F. S. A . See Antiquary's
Books.
Almaok (E.). See Little Books on Art.
Amherst (Lady). A SKETCH OF
EGYPTIAN HISTORY FROM THE
EARLIEST TIMES TO THE PRE-
SENT DAY. With many Illustrations,
some of which are in Colour. Demy Zvo.
10s. 6d. net.
Anderson (F. M.). THE STORY OF THE
BRITISH EMPIRE FOR CHILDREN.
With many Illustrations. Crowji %vo. 2s.
*Anderson (J. 6.), B.A., Examiner to London
University, the College of Preceptors, and
the Welsh Intermediate Board. NOUV-
ELLE GRAMMAIRE FRANCAISE.
Crown S7/0. 2S.
*EXERCISES ON NOUVELLE GRAM-
MAIRE FRANCAISE. Crown Sr/o.
is. 6d.
Andrewes (Bishop). PRECES PRI-
VATAE. Edited, with Notes, by F. E.
Brightman, M. A., of Pusey House, Oxford.
Crown 8vo. 6s.
Anglo-Australian. AFTER-GLOW ME
MORIES. Crown ivo. 6s.
Aristophanes. THE FROGS. Translated
into English by E. W. Huntingford,
M.A. , Professor of Classics in Trinity
College, Toronto. Crown 8vo. 2s. 6d.
Aristotle. THE NI COM ACHEAN
ETHICS. Edited, with an Introduction
and Notes, by John Burnet, M.A., Pro
fessor of Greek at St. Andrews. Demy ivo.
10s. 6d. net.
Ashton (R.). See Little Blue Books.
*Askham (Richard), the life OF
WALT WHITMAN. With Portraits and
Illustrations. Demy 8vo. las. 6d. net.
A Colonial Edition is also published.
Atkins (H. G.). See Oxford Biographies.
Atkinson (C. M.). JEREMY BENTHAM.
Demy Zvo. sj. net.

General Literature

Atkinson <T. D.). A short history
OF ENGLISH ARCHITECTURE.
With over 200 Illustrations by the Author
and others. Second Edition. Feap. Zvo.
•xs. 6d. net.
*A GLOSSARY OF TERMS USED IN
ENGLISH ARCHITECTURE. Fcap.
Zvo. 3s. 6d. net.
Auden (T.), M.A., F.S.A. See AncientCities.
AureliUS (Marcus). See Methuen's Stan
dard Library.
Austell (Jane). See Little Library and
Methuen's Standard Library.
Aves (Ernest). See Books on Business.
Bacon. (Francis). See Little Library and
Methuen's Standard Library.
Baden-POWell <R. S. S-), Major-General.
THE DOWNFALL OF PREMPEH. A
Diary of Life in Ashanti, 1895. With 21
Illustrations and a Map. Third Edition.
Large Crown Zvo. 6s.
A Colonial Edition is also published.
THE MATABELE CAMPAIGN, 1896.
With nearly 100 Illustrations. Fourth and
Cheaper Edition. Large Crown Zvo. 6s.
A Colonial Edition is also published.
Bailey (J. C). M.A. See Cowper.
Baker (W. G.), M.A. See Junior Examina
tion Series.
Baker<JulianL.), F.I.C.F.C.S. See Books
on Business.
Balfour (Graham). THE LIFE OF
ROBERT LOUIS STEVENSON. Second
Edition. Two Volumes. Demy Zvo. 2$s.
net. A Colonial Edition is also published.
Bally (S. E.). See Commercial Series.
Banks (Elizabeth L.). THE AUTO-
BIOGRAPHY OF A 'NEWSPAPER
GIRL.' With a Portrait of the Author and
her Dog. Second Edition. Crown Zvo. 6s.
A Colonial Edition is also published.
Barham (R. H.). See Little Library.
Baring (The Hon. Maurice), with
THE RUSSIANS IN MANCHURIA.
Demy Zvo. ys. 6d. net.
A Colonial Edition is also published.
Baring-Gould (S.). THE LIFE OF
NAPOLEON BONAPARTE. With over
450 Illustrations in the Text, and 12 Photo
gravure Plates. Gilttop. Large quarto. 36s.
THE TRAGEDY OF THE CAESARS.
With numerous Illustrations from Busts,
Gems, Cameos, etc. Fifth Edition. Royal
Zvo. ios. 6d. net.
A BOOK OF FAIRY TALES. With
numerous Illustrations and Initial Letters
by Arthur J. Gaskin. Second Edition.
Crown Zvo. Buckram. 6s.
A BOOK OF BRITTANY. With numerous
Illustrations. Crown Zvo. 6s.
OLD ENGLISH FAIRY TALES. With
numerous Illustrations by F. D. Bedford.
Second Edition. Crown Zvo. Buckram. 6s.
A Colonial Edition is also published.

THE VICAR OF MORWENSTOW : A
Biography. A new and Revised Edition.
With a Portrait. Crown Zvo. 3s. 6d.
DARTMOOR: A Descriptive and Historical
Sketch. With Plans and numerous Illus
trations. Crown Zvo. 6s.
THE BOOK OF THE WEST. With
numerous Illustrations. Twovolumes. Vol.i.
Devon. Second Edition. Vol. 11. Cornwall.
Second Edition. Crown Zvo. 6s. each.
A BOOK OF NORTH WALES. With
numerous Illustrations. Crown Zvo. 6s.
A BOOK OF SOUTH WALES. With
many Illustrations. Crown Zvo. 6s.
*THE RIVIERA. With many Illustrations.
Crown Zvo. 6s.
A Colonial Edition is also published.
A BOOK OF GHOSTS. With 8 Illustra
tions by D. Murray Smith. Second Edition.
Crown Zvo. 6s.
A Colonial Edition is also published. .
OLD COUNTRY LIFE. With 67 Illustra
tions. Fifth Edition. Large Crown Zvo. 6s.
A GARLAND OF COUNTRY SONG:
English Folk Songs with their Traditional
Melodies. Collected and arranged by S.
Baring-Gould and H. F. Sheppard.
Demy i,io. 6s.
SONGS OF THE WEST : Traditional Ballads
and Songs of the West of England, with their
Melodies. Collected by S. Baring-Gould,
M.A., and H. F. Sheppard, M.A. In 4
Parts. Parts /., //., ///., zs. 6d. each.
Part IV., 4-r. In One Volume t PaperSides,
Cloth Back, 10s. net.; Roan, 15J.
See also The Little Guides and Methuen's
Half-Crown Library.
Barker (Aldred F.). See Textbooks of
Technology.
Barnes (W. E.), D.D. See Churchman's
Bible.
Barnett (Mrs. P. A.). See Little Library.
Baron(R.R. N.),M.A. FRENCH PROSE
COMPOSITION. Second Edition. Cr.Zvo.
2s. 6d. Key, 3s. net. See also Junior School
Books.
BaiTOn (H. M.\ M.A., Wadham College,
Oxford. TEXTS FOR SERMONS. With
a Preface by Canon Scott Holland.
Crown Zvo. 3s. 6a.
Bastabl6(C. F.), M.A. See Social Questions
Series.
Batsoh (Mrs. Stephen). A BOOK OF
THE COUNTRY AND THE GARDEN.
Illustrated by F. Carruthers Gould and
A. C. Gould. Demy Zvo. 10s. 6d.
A CONCISE HANDBOOK OF GARDEN
FLOWERS. Fcap. Zvo. 3s. 6d.
Batten (Loring W.), Ph.D., S.T.D., Some
time Professor in the Philadelphia Divinity
School. THE HEBREW PROPHET.
Crown Zvo. 3s. 6d. net.
Beaman(A.Hulme). PONSASINORUM;
OR, A GUIDE TO BRIDGE. Second
Edition. Fcap. Zvo. as.

Messrs. Methuen's Catalogue

Beard (W. S.). See Junior Examination
Series and the Beginner's Books.
Beckford (Peter). THOUGHTS ON
HUNTING. Edited by J. Otho Paget,
and Illustrated by G. H. Jalland. Second
and Cheaper Edition. Demy Zvo. 6s.
Beckford (William). See Little Library.
Beecning (H. C), M.A., Canon of West
minster. See Library of Devotion.
•Begbie (Harold). MASTER WORKERS.
With Illustrations. Demy Zvo. js. 6d. net.
Behmen (Jacob). DIALOGUES ON THE
SUPERSENSUAL LIFE. Edited by
Bernard Holland. Fcap. Zvo.- 3$. 6d.
BellOC (Hilaire). PARIS. With Maps and
Illustrations. Crown Zvo. 6s.
Bellot(H. H.L.),M.A. THE INNER AND
MIDDLE TEMPLE. With numerous
Illustrations. Crown Zvo. 6s. net.
See also L. A. A. Jones.
Bennett (W. H.), M.A. A PRIMER OF
THE BIBLE. Second Edition. Cr. Zvo.
2s. 6d.
Bennett (W. H.) and Adeney (W. F.). A
BIBLICAL INTRODUCTION. Second
Edition. Crown Zvo. js. 6d.
Benson (Archbishop). GOD'S board.-
Communion Addresses. Fcap. Zvo. 3$. 6d.
net.
Benson' (A. C), M.A. See Oxford Bio
graphies.
Benson (R. M.). THE WAY OF HOLI
NESS : a Devotional Commentary on the
119th Psalm. Crown Zvo. 5s.
Bernard (E. R.), M.A., Canon of Salisbury.
THE ENGLISH SUNDAY. Fcap. Zvo.
is. 6d.
Bertouch (Baroness de). the life
OF FATHER IGNATIUS, O.S.B., THE
MONK OF LLANTHONY. With Illus-
trations. Demy Zvo. _ las. 6d. net.
A Colonial Edition is also published.
Betham-Edwards (M.). HOME LIFE IN
FRANCE. With many Illustrations.
Second Edition. Demy Zvo. 7s. 6d. net.
Bethune-Baker (J. FT), M.A., Fellow pf
Pembroke College, Cambridge. See Hand
books of Theology.
Bidez (M.). See Byzantine Texts.
Biggs (C. R. D.), D.D. See Churchman's
Bible.. ,
Bindley (T. Herbert), B.D. the oecu
menical DOCUMENTS OF THE
FAITH. With Introductions and Notes.
Crown Zvo. 6s.
Binyon (Laurence). THE DEATH OF
ADAM, AND OTHER POEMS. Crown
Zvo. 3$. 6d. net.
*WILLIAM BLAKE. In 2 volumes.
Quarto. £z, is. each. Vol. I.
Bimstingl (Ethel). See Little Books on Art.
BlaiT (Robert). See Illustrated Pocket
, Library.
Blake (William). See Illustrated Pocket
Library and Little Library. -

Blaxland (B.)., M.A. See Library of
Devotion.
Bloom (T. Harvey), M.A. SHAKE
SPEARE'S GARDEN. With Illus
trations. Fcap. Zvo. 3s. 6d. ; leather, 4$. 6d.
net.
BlOUet (Henri). See The Beginner's Books.
Boardman (T. H.), M.A. See Text Books
of Technology.
Bodley (J. E. C). Author of ' France." THE
CORONATION OF EDWARD VII.
Demy Zvo. 21s. net. By Command of the
Bodyg(George), d.d. THE SOUL'S
PILGRIMAGE : Devotional Readings
from his published and unpublished writings.
Selected and arranged by J. H. Burn, B.D.
F.R.S.E. Pott Zvo. 2s.6d.
Bona (Cardinal). See Library of Devotion.
Boon (F. C). See Commercial Series.
Borrow (George). See Little Library.
Bos (J. Ritzema). AGRICULTURAL
ZOOLOGY. Translated by J. R. Ains
worth Davis, M.A. With an Introduction
by Eleanor A. Ormerod, F.E.S. With
155 Illustrations. CrownZvo. Third Edition.
3$. 6d.
Botting (C. G.), B.A. EASY GREEK
EXERCISES. Crown Zvo. 21. See also
Junior Examination Series.
Boulton (E. S.), M.A. GEOMETRY ON
MODERN LINES. CrownZvo. 2s. .
•Boulton (William B.). THOMAS
GAINSBOROUGH : His Life, Times,
Work, Sitters, and Friends. With 40 Illus-
trations. Demy Bvo. 7s. 6d. net.
*SIR JOSHUA REYNOLDS. With 49
Illustrations. Demy Zvo. is. 6d. net.
Bowden (E. M.). THE IMITATION OF
BUDDHA: Being Quotations from
Buddhist Literature for each Day in the
Year. Fifth Edition. Crowm6tfio.2s.6d.
Boyle (W.). CHRISTMAS AT THE ZOO.
With Verses by W. Boyle and 24 Coloured
Pictures by H. B. Neilson. Super Royal
i6mo. 2s.
Brabant (F. G.), M.A. See The Little Guides.
Brodrick ( Mary) and Morton (Anderson).
A CONCISE HANDBOOK OF EGYP
TIAN ARCHAEOLOGY. With many
Illustrations. Crown Zvo. 3s. 6d.
Brooke (A. S..) M.A. SLINGSBY AND
SLINGSBY CASTLE. With many Illus
trations. Crown Zvo. js. 6d.
Brooks (E. W. ). See Byzantine Tests.
Brown (P. H.), Fraser Professor of Ancient
(Scottish) History at the University of Edin-
burgh. SCOTLAND IN THE TIME OF
QUEEN MARY. Demy Zvo. is. 6d. net.
Browne (Sir Thomas). See Methuen's
Standard Library.
Brownell (C. L.). THE HEART OF
JAPAN. Illustrated. Third Edition.
Crown Zvo. 6s. ; also Demy Zvo. 6d.
A Colonial Edition is also published.

General Literature

S

Browning (Robert). See Little Library.
Buckland (Francis T.). CURIOSITIES
OF NATURAL HISTORY. With Illus
trations by Harry B. Neilson. Crown
Zvo. 3s. 6d.
Buckton (A. M.). THE BURDEN OF
ENGELA : a Ballad-Epic. Second Edi
tion. Crown Zvo. 3s. 6d. net.
EAGER HEART : A Mystery Play. Third
Edition. Crown Zvo. is. net.
Budge (E. A. Wallis). THE GODS OF
THE EGYPTIANS. With over 100
Coloured Plates and many Illustrations.
Two Volumes. Royal Zvo. £3, js.net.
Bull (Paul), Army Chaplain. GOD AND
OUR SOLDIERS. Crown Zvo. 6s.
A Colonial Edition is also published.
Bulley (Miss). See Social Questions Series.
Bunyan (John), the pilgrim's pro
gress. Edited, with an Introduction,
by C. H. Firth, M.A. With 39 Illustra
tions by R. Anning Bell. Cr. Zvo. 6s.
See also Library of Devotion and Methuen's
Standard Library.
BUTCh (G. J.), M.A., F.R.S. A MANUAL
OF ELECTRICAL SCIENCE. With
numerous Illustrations. Crown Zvo. js.
Burgess (Gelett). GOOPS and How
TO BE THEM. With numerous Illustra
tions. Small 4to. 6s.
Burke (Edmund). See Methuen's Standard
Library.
Bum (A. E.), D.D., Prebendary of Lichfield.
See Handbooks of Theology.
Bum (J. H.), B.D. See Library of Devotion.
?Burnand (Sir F. C). RECORDS AND
REMINISCENCES, PERSONAL AND
GENERAL. With a Portrait by H. v.
Herkomek. Crown Zvo. Fourth and
Cheaper Edition. 6s.
A Colonial Edition is also published.
Burns (Robert), the poems OF.
Edited by Andrew Lang and W. A.
Craigie. With Portrait. Third Edition.
Demy Zvo, gilt top. 6s.
Burnside (W. FO, M.A. OLD TESTA
MENT HISTORY FOR USE IN
SCHOOLS. Crown Zvo. 3s. 6d.
Burton (Alfred). See Illustrated Pocket
Library.
•Bussell (F. W.), D.D., Fellow and Vice-
President of Brasenose College, Oxford.
CHRISTIAN THEOLOGYAND
SOCIAL PROGRESS: The Bamp
ton Lectures for 1905. Demy Zvo. 12s. 6d.
net.
Butler (Joseph). See Methuen's Standard
Library.
CaldeCOtt (Alfred), D.D. See Handbooks
of Theology.
CalderWOOd (D. S.), Headmaster of the Nor
mal School, Edinburgh. TEST CARDS
IN EUCLID AND ALGEBRA. In three
packets of 40, with Answers, is. each. Or
in three Books, price 2d., 2d., and 3d.

Cambridge (Ada) [Mrs. Cross), thirty
YEARS IN AUSTRALIA. Demy Zvo
js. 6d.
A Colonial Edition is also published.
Canning (George). See Little Library.
Capey (£. F. H.). See Oxford Biographies.
Careless (John). See Illustrated Pocket
Library.
Carlyle (Thomas). THE FRENCH RE
VOLUTION. Edited by C. R. L.
Fletcher, Fellow of Magdalen College,
Oxford. Three Volumes. Crown Zvo. iZs.
THE LIFE AND LETTERS OF OLIVER
CROMWELL. With an Introduction
by C. H. Firth, M.A., and Notes and
Appendices by Mrs. S. C. Lomas. Three
Volumes. Demy Zvo. iZs. net.
Carlyle (R. II. and A. J.), M.A, See
Leaders of Religion.
•Carpenter (Margaret). THE CHILD
IN ART. With numerous Illustrations.
Crown Zvo. 6s.
Chamberlin (Wilbur B.). ORDERED
TO CHINA. Crown Zvo. 6s.
A Colonial Edition is also published.
Channer (C. C.) and Roberts (M. E.).
LACE-MAKING IN THE MIDLANDS,
PAST AND PRESENT. With 16 full-
page Illustrations. Crown Zvo. 2s. 6d.
Chatterton (Thomas). See Methuen's
Standard Library.
Chesterfield (Lord), THE LETTERS OF,
TO HIS SON. Edited, with an Introduc
tion by C. Strachey, and Notes by A.
Calthrop. Two Volumes. Cr. Zvo. 12s.
?Chesterton (G. K.). DICKENS. With
Portraits and Illustrations. Demy Zvo.
js. 6d. net.
A Colonial Edition is also published.
Christian (F. W.) THE CAROLINE
ISLANDS. With many Illustrations and
Maps. Demy Zvo. 12s.6d.net.
Cicero. See Classical Translations.
Clarke (F. A.), M.A. See Leaders of
Religion.
Cleather (A. L.) and Crump (B.).
RICHARD WAGNERS MUSIC
DRAMAS : Interpretations, embodying
Wagner's own explanations. In Four
Volumes. Fcap Zvo. 2s. 6d. each.
Vol. 1. — The Ring of the Nieelung.
Vol. ii. — Parsifal, Lohengrin, and
The Holy Grail.
*Vol. 111. — Tristan and Isolde.
ClinCh(G.) See The Little Guides.
ClOUgh (W. T.), See Junior School Books.
Coast (W. G), B.A. EXAMINATION
PAPERS IN VERGIL. Crown Zvo. 2s.
Cobb (T.). See Little Blue Books.
*Cobb (W. F.), M.A. THE BOOK OF
PSALMS : with a Commentary. Demy
Zvo. 10s. 6d. net.
*Coleridge <S. T.), SELECTIONS FROM.
Edited by Arthur Symons. Fcap. Zvo.
is> 6d. net.

Messrs. Methuen's Catalogue

Collins (W. E.), M.A. See Churchman's
Library.
Oolonna. HYPNEROTOMACHIA POLI-
PHILI UBI HUMANA OMNIA NON
NISI SOMNIUM ESSE DOCET
ATQUE OBITER PLURIMA SCITU
SANE QUAM DIGNA COMMEMO-
RAT. An edition limited to 350 copies on
handmade paper. Folio. ThreeGuineasnet.
Combe (William). See Illustrated Pocket
Library.
COOk (A. M.), M.A. See E. C. Marchant.
COOke-Taylor (R. W.). See Social Ques
tions Series.
Corelli (Marie). THE passing OF the
GREAT QUEEN: A Tribute to the
Noble Life of Victoria Regina. Small
4to. is.
A CHRISTMAS GREETING. Sm.tfo. is.
Corkran (Alice). See Little Books on Art.
Cotes (Rosemary). DANTE'S GARDEN.
With a Frontispiece. Second Edition.
Fcap. Zvo. 2s. 6d.; leather, 3s. 6d. net.
BIBLE FLOWERS. With a Frontispiece
and Plan. Fcap. Zvo. 2s. 6d. net.
Cowley (Abraham). See Little Library.
*Cowper (William), THE POEMS OF.
Edited with an Introduction and Notes by
J. C. _ Bailey, M.A. With Illustrations,
including two unpublished designs by
William Blake. Two Volumes. Demy
Zvo 10s. 6d. net.
COX (J. Charles), LL.D., F.S.A. See Little
Guides, The Antiquary's Books, and Ancient
Cities.
COX (Harold), B.A. See Social Questions
Series.
Crabbe (George). See Little Library.
Craigie(W. A.). A PRIMER OF BURNS.
Crown Zvo. 2s. 6d.
Craik (Mrs.). See Little Library.
Crashaw (Richard). See Little Library.
Crawford (F. G.). See Mary C. Danson.
Crouch (W.). BRYAN KING. With a
Portrait. Crown Zvo. 3s. 6d. net.
Cruikshank (G.) THE LOVING BAL-
LAD OF LORD BATEMAN. With n
Plates. Crown i6mo. is. 6d. net.
From the edition published by C. Tilt,
1811.
Crump (B.). See A. L. Cleather.
Cunliffe (F. H. E.), Fellow of All Souls'
College, Oxford. THE HISTORY OF
THE BOER WAR. With many Illus
trations, Plans, and Portraits. In 2 vols.
Quarto. 15s. each.
Cutts (E. L.), D.D. See Leaders of Religion.
Daniell (G. W.)., M.A. See Leaders of
Religion.
Danson (Mary C.) and Crawford (F.
G.). FATHERS IN THE FAITH.
Small Zvo is. 6d.
Dante. LA COMMEDIA DI DANTE.
The Italian Text edited by Paget Toynbee,
M.A.,D.Litt. CrownZvo. 6s.

*THE PURGATORIO _ OF DANTE.
Translated into Spenserian Prose by C.
Gordon Wright. With the Italian text.
Fcap. Zvo. 2s. 6d. net.
See also Paget Toynbee and Little Library.
Darley (George). See Little Library.
*D'Arcy (R. FT), M.A. A NEW TRIGON
OMETRY FOR BEGINNERS. Crown
Zvo. 2S. 6d.
Davenport (Cyril). See Connoisseur's
Libraryand Little Books on Art.
'Davis (H. W. C), M.A., Fellow and Tutor
of Balliol College, Author of ' Charlemagne.'
ENGLAND UNDER THE NORMANS
AND ANGEVINS : 1066-1072. With
Maps and Illustrations. Demy Zvo. 10s. 6d.
net.
Dawson (A. J.). MOROCCO. Being a
bundle of jottings, notes, impressions,
tales, and tributes. With many Illustra
tions. Demy Zvo. 10s. 6d. net.
Deane (A. C). See Little Library.
DelbOS (Leon). THE METRIC SYSTEM.
Crown Zvo. 2s.
Demosthenes. THEOLYNTHIACSAND
PHILIPPICS. Translated upon a new
principle by Otho Holland Crown Zvo.
2s. 6d.
Demosthenes. AGAINST CONON AND
CALLICLES. Edited with Notes and
Vocabulary, by F. Darwin Swift, M.A.
Fcap. Zvo. 2s.
Dickens (Charles). See Little Library and
Illustrated Pocket Library.
Dickinson (Emily). POEMS. FirstSeries.
Crown Zvo. 4s. 6d. net.
Dickinson (G. L.), M.A., Fellow of King's
College, Cambridge. THE GREEK
VIEW OF LIFE. Third Edition.
Crown Zvo. 2s. 6d.
Dickson (H. N.), F.R.S.E., F.R.Met. Soc.
METEOROLOGY. Illustrated. Crown
Zvo. 2s. 6d.
Dilke (Lady). See Social Questions Series.
Dillon (Edward). See Connoisseur's Library.
Ditchfield(P. H.), M.A., F.S.A.
THE STORY OF OUR ENGLISH
TOWNS. With an Introduction by
Augustus Jessopp, D.D. Second Edition.
Crown Zvo. 6s.
OLD ENGLISH CUSTOMS: Extant at
the Present Time. Crown Zz'o. 6s. See
also Methuen's Half-crown Library.
Dixon (W. M.), M.A. A PRIMER OF
TENNYSON. Second Edition. Crown
Zvo. 2s. 6d.
ENGLISH POETRY FROM BLAKE TO
BROWNING. Second Edition. Crown
Zvo. 2s. 6d.
Dole (N. H.). FAMOUS COMPOSERS.
With Portraits. Two Volumes. Demy
Zvo. 12s. net.
*Doney(May). songs of the real
Crown Zvo. 3s. 6d. net.
A volume of poems.

General Literature

7

Douglas (James), the man in the
. PULPIT. Crown Zvo. 2s. 6d. net.
Dowden (J.), D.D., Lord Bishop of Edin
burgh. See Churchman's Library.
Drage(G.) See Books on Business.
Driver (S. R.), D.D. , D.C.L., Canon of Christ
Church, Regius Professor of Hebrew in the
University of Oxford. SERMONS ON
SUBJECTS CONNECTED WITH THE
OLD TESTAMENT. Crown Zvo. 6s.
See also Westminster Commentaries.
DryhUTSt (A. R.). See Little Books on Art.
DugUid (Charles). See Books on Business.
Duncan (S. J.) (Mrs. Cotes), Author of ' A
Voyage of Consolation.' ON THE OTHER
SIDE OF THE LATCH. Second Edition.
Crown Zvo. 6s.
Dunn (J. T.), D. Sc. , and Mundella (V. A.).
GENERAL ELEMENTARY SCIENCE.
With 114 Illustrations. Second Edition.
Crown Zvo. 3s. 6d.
Dunstan (A. E.), B.Sc. See Junior School
Books.
Durham (The Earl of). A REPORT ON
CANADA. With an Introductory Note.
Demy Zvo. 4s. 6d. net.
Dutt (W. A). A POPULAR GUIDE TO
NORFOLK. Medium Zvo. 6d. net.
THE NORFOLK BROADS. With
coloured and other Illustrations by Frank
Southgate. Large Demy Zvo. 6s. See
also The Little Guides.
Earle(John), Bishop of Salisbury. MICRO-
COSMOGRAPHIE, or A PIECE OF
THE WORLD DISCOVERED; in
Essayes and Characters. Post i6mo.
2s net.
Edmonds, (Major J. E.), R.E. ; D.A.Q.-
M.G. See W. Birkbeck Wood.
Edwards (Clement). See Social Questions
Series.
Edwards (W. Douglas). See Commercial
Series.
Egan (Pierce). See Illustrated Pocket
Library.
*Egerton (H. E.), M.A. A HISTORY OF
BRITISH COLONIAL POLICY. New
and Cheaper Issue. Demy Zvo. js. 6d. net.
A Colonial Edition is also published.
Ellaby (C. G.). See The Little Guides.
Ellerton(F. G.). See S. J. Stone.
Ellwood (Thomas), THE HISTORY OF
THE LIFE OF. Edited by C. G. Crump,
M.A. Crown Zvo. 6s.
Engel (E.). A HISTORY OF ENGLISH
LITERATURE: From its Beginning to
Tennyson. Translated from the German.
Demy Zz<o. js. 6d. net.
"Erasmus. A Book called in Latin EN
CHIRIDION MILITIS CHRISTIANS
and in English the Manual of the Christian
Knight, replenished with most wholesome
precepts, made by the famous clerk Erasmus
of Roterdame, to the which is added a new
and marvellous profitable preface.

From the edition printed by Wynken de
Worde for John Byddell, 1533. Fcap. Zvo.
y. 6d. net.
Fairbrother (W. B-), M.A. THE PHILO
SOPHY OF T. H. GREEN. Second
Edition. Crown Zvo. 3s. 6d.
Farrer (Reginald). THE GARDEN OF
ASIA. Second Edition. CrownZvo. 6s.
A Colonial Edition is also published.
FeiTier (Susan). See Little Library.
Fidler (T. Claxton), M.Inst. CE. See
Books on Business.
Fielding (Henry). See Methuen's Standard
Library.
Finn (S. W.), M.A. See Junior Examination
Series.
Firth (C. H.), M.A. CROMWELL'S
ARMY: A History of the English Soldier
during the Civil Wars, the Commonwealth,
and the Protectorate. Crown Zvo. 6s.
Fisher (G. W.), M.A. ANNALS OF
SHREWSBURYSCHOOL. Withnumer-
ous Illustrations. Demy Zvo. 10s. 6d.
FitzGerald (Edward). ,THE RUBAIYAt
OF OMAR KHAYYAM. Printed from
the Fifth and last Edition. With a Com
mentary by Mrs. Stephen Batson, and a
Biography of Omar by E. D. Ross. Crown
Zvo. 6s. See also Miniature Library.
Fleeker (W. H.), M.A.;D.C.L., Headmaster
of the Dean Close School, Cheltenham.
THE STUDENT'S PRAYER BOOK.
Part 1. Morning and Evening Prayer
and Litany. With an Introduction and
Notes. Crown Zvo. 2s. 6d.
Flux (A. W.), M.A., William Dow Professor
of Political Economy in M'Gill University,
Montreal. ECONOMIC PRINCIPLES.
Demy Zvo. ys. 6d. net.
Fortescue (Mrs. G.) See Little Books on
Art.
Fraser (David). A MODERN CAM
PAIGN ; OR, WAR AND WIRELESS
TELEGRAPHY IN THE FAR EAST.
Illustrated. Crown Zvo. 6s.
A Colonial Edition is also published.
Fraser (J. F.). ROUND THE WORLD
ON A WHEEL. With 100 Illustrations.
Fourth Edition Crown Zvo. 6s.
A Colonial Edition is also published.
French (W.), M.A. See Textbooks of Tech
nology.
Freudenreich (Ed. von). DAIRY bac
teriology. A Short Manual for the
Use of Students. Translated by J. R.
Ainsworth Davis, M.A. Second Edition
Revised. Crown Zvo. zs. 6d.
Fulford (H. W.), M.A. See Churchman's
Bible.
C. G., and F. C. G. JOHN BULL'S AD-
VENTURES IN THE FISCAL WON
DERLAND. By Charles Geake. With
46 Illustrations by F. Carrutheks Gould.
Second Edition. CrownZvo. is. net.
GalliChan (W. M.). See The Little Guides,

Messrs. Methuen's Catalogue

Gambado (Geoffrey, Esq.). See illustrated
Pocket Library.
Gaskell (Mrs.). See Little Library.
Gasquet, the Right Rev. Abbot, O.S.B. See
Antiquary's Books.
George (H. B.), M.A. , Fellow of New College,
Oxford. BATTLES OF ENGLISH HIS
TORY. With numerous Plans. Fourth
Edition. Revised, with a new Chapter
including the South African War. Crown
Zvo. 3s. 6d.
A HISTORICAL GEOGRAPHY OF THE
BRITISH EMPIRE. Crown Zvo. 3s. 6d.
Gibbins (H. de B.), Litt.D., M.A. IN
DUSTRY IN ENGLAND : HISTORI
CAL OUTLINES. With 5 Maps. Third
Edition. Demy Zvo. 10s. 6d.
A COMPANION GERMAN GRAMMAR.
Crown Zvo. is. 6d.
THE INDUSTRIAL HISTORY OF
ENGLAND. Tenth Edition. Revised.
With Maps and Plans. Crown Zvo. 3s.
ENGLISH SOCIAL REFORMERS.
Second Edition. Crown Zvo. 2s. 6d.
See also Commercial Series and Social
Questions Series.
Gibbon (Edward). THE DECLINE AND
FALL OF THE ROMAN EMPIRE.
A New Edition, edited with Notes, Appen
dices, and Maps, by J. B. Bury, M.A.,
Litt.D., Regius Professor of Greek at Cam
bridge. In Seven Volumes. Demy Zvo.
Gilt top, 8s. 6d. each. Also, Crown Zvo.
6s. each.
MEMOIRS OF MY LIFE AND WRIT
INGS. Edited, with an Introduction and
Notes, by G. Birkbeck Hill, LL.D.
Crown Zvo. 6s.
See also Methuen's Standard Library.
Gibson (E. C. S.), D.D., Lord Bishop of
Gloucester. See Westminster Commentaries,
Handbooks of Theology, and Oxford Bio
graphies.
Gilbert (A. B,.). See Little Books on Art.
Godfrey (Elizabeth). A BOOK OF RE
MEMBRANCE. Secontf Edition. Fcat-
Zvo. 2S. 6d. net.
GOdley (A. D.), M.A., Fellow of Magdalen
College, Oxford. LYRA FRIVOLA.
Third Edition. Fcap. Zvo. 2s. 6d.
VERSES TO ORDER. Second Edition.
Fcap. Zvo. 2S. 6d.
SECOND STRINGS. Fcap. Zvo. 2s. 6d.
Goldsmith (Oliver). THE VICAR of
WAKEFIELD. With 24 Coloured Plates
by T. Rowlandson. Royal Zvo. One
Guinea net.
Reprinted from the edition of 1817. Also
Fcap. 32tno. With 10 Plates in Photo
gravure by Tony Johannot Leather, 2s. 6d.
net. See also Illustrated Pocket Library
and Methuen's Standard Library.
Goodrich -Freer (A.). IN A SYRIAN
SADDLE. Demy Zvo. 7s. id. net.
GOUdge (H. L.), M.A., Principal of Wells

Theological College. See Westminster Com
mentaries.
Graham (P. Anderson). See Social Ques
tions Series.
Granger (F. S.), M.A., Litt.D. PSYCH
OLOGY. Second Edition. Crown Zvo.
2s. 6d.
THE SOUL OF A CHRISTIAN. Crown
Zvo. 6s.
Gray(E.M'Queen). GERMAN passages
FOR UNSEEN TRANSLATION. Crown
Zvo. 2s. 6d.
Gray (P.L.), B.Sc. THE PRINCIPLES OF
MAGNETISM AND ELECTRICITY:
an Elementary Text-Book. With 181
Diagrams. Crown Zvo. 3s. 6d.
Green (G. Buckland), M.A., Assistant
Master at Edinburgh Academy, late Fellow
of St. John's College, Oxon. NOTES ON
GREEK AND LATIN SYNTAX. Crown
Zvo. 3s. 6d.
Green (E. T.), M.A. See Churchman's
Library.
Greenidge (A. H. J.), M.A. A HISTORY
OF ROME : During the Later Republic
and the Early Prlncipate. In Six Volumes.
Demy Zvo. Vol. I. (133-104 b.c ). 10s. 6d.
net.
Greenwell (Dora). See Miniature Library.
Gregory (R. A.) THE vault of
HEAVEN. A Popular Introduction to
Astronomy. With numerous Illustrations.
Crown Zvo. 2s. 6d.
Gregory (MiSS E. C). See Library of
Devotion.
Greville Minor. A modern JOURNAL.
Edited by J. A. Spender. Crown Zvo.
3s. 6d. net.
Gr'inling (C. H.). A HISTORY OF THE
GREAT NORTHERN RAILWAY,
1845-95. # With Illustrations. Revised, with
an additional chapter. Demy Zvo. 10s. 6d.
Grubb (H. C). See Textbooks of Technology.
Guiney (Louisa I.). HURRELL
FROUDE : Memoranda and Comments.
Illustrated. Demy Zvo. 10s. 6d. net.
•Gwynn (M. L.). A BIRTHDAY BOOK.
New and cheaper issue. Royal Zvo. <s. net.
Hackett (John), B.D. A HISTORY OF
THE ORTHODOX CHURCH OF
CYPRUS. With Maps and Illustrations.
Demy Zvo. 15s. net.
Haddon (A. C), Sc.D., F.R.S. HEAD-
HUNTERS, BLACK, WHITE, AND
BROWN. With many Illustrations and a
Map. Demy Zvo. 15s.
Hadfield (R.A.). See Social Questions
Series.
HaH (R. N.) and Neal (W. G.). THE
ANCIENT RUINS OF RHODESIA.
With numerous Illustrations. Second
Edition, revised. Demy Zvo. 10s. 6d. net.
Hall (R. N.). GREAT ZIMBABWE.
With numerous Plans and Illustrations.
Royal Zvo. 21s. net.

General Literature

Hamilton (F. J.), D.D. See Byzantine
Texts.
Hammond (J. L.). Charles james
FOX : A Biographical Study. Demy Zvo.
10s. 6d.
Hannay (D.). A SHORT HISTORY OF
THE ROYAL NAVY, From Early
Times to the Present Day. Illustrated.
Two Volumes. Demy Zvo. js. 6d. each.
Vol. I. 1200-1688.
Hannay (James 0.), M.A. THE SPIRIT
AND ORIGIN OF CHRISTIAN
MONASTICISM. Crown Zvo. 6s.
THE WISDOM OF THE DESERT. Crown
Zvo. 3s. 6d. net.
Hare, (A. T.), M.A. THE CONSTRUC
TION OF LARGEINDUCTION COILS.
With numerous Diagrams. Demy Zvo. 6s.
Harrison (Clifford). READING AND
READERS. Fcap. Zvo. 2s. 6d.
Hawthorne (Nathaniel). See Little
Library.
Heath (Frank R.). See The Little Guides.
Heath (Dudley). See Connoisseur's Library.
Hello (Ernest), studies in saint-
SHlP. Translated from the French by
V. M. Crawford. Fcap Zvo. 3s. 6d.
•Henderson (B. W.), Fellow of Exeter
College, Oxford. THE LIFE AND
PRINCIPATE OF THE EMPEROR
NERO. With Illustrations. New and
cheaper issue. Demy Zvo. 7s. 6d. net.
Henderson (T. F.). See Little Library and
Oxford Biographies.
Henley (W. E.). See Methuen's Half-Crown
Library.
Henley (W. E.) and Whibley (C). See
Methuen's Half-Crown Library.
HenSOn (H. H.), B.D., Canon of Westminster.
APOSTOLICCHRISTIANITY: As Illus
trated by the Epistles of St. Paul to the
Corinthians. Crovun Zvo. 6s.
LIGHT AND LEAVEN : Historical and
Social Sermons. Crown Zvo. 6s.
DISCIPLINE AND LAW. Fcap. Zvo.
2s. 6d.
Herbert (George). See Library of Devotion.
Herbert of Cherbury (Lord). See Minia
ture Library.
Hewins (W. A. S.), B.A. ENGLISH
TRADE AND FINANCE IN THE
SEVENTEENTH CENTURY. Crown
Zvo. 2S. 6d.
*Hewitt (Ethel M.) A GOLDEN dial.
Fcap. Zvo. 2S. 6d. net.
Heywood (W.). PALIO AND PONTE :
A Book of Tuscan Games. Illustrated.
Royal Zvo. 21s net.
Hilbert (T.). See Little Blue Books.
Hill (Clare). See Textbooks of Technology.
HiH (Henry), B.A., Headmaster of the Boy's
High School, Worcester, Cape Colony. A
SOUTH AFRICAN ARITHMETIC.
Crtnun Zvo. 3s. 6d.
Hillegas (Howard C). WITH THE A

BOER FORCES. With 24 Illustrations.
Second Edition. CrownZvo. 6s.
A Colonial Edition is also published.
Hobhouse (Emily). THE BRUNT OF
THE WAR. With Map and Illustrations.
Crown Zvo. 6s.
A Colonial Edition is also published.
HObhOUSO (L. T.), Fellow of C.C.C., Oxford.
THE THEORY OF KNOWLEDGE.
Demy Zvo. 10s. 6d. net.
HobSon(J.A.), M.A. INTERNATIONAL
TRADE : A Study of Economic Principles.
Crown Zvo. 2s. 6d. net. See also Social
Questions Series.
Hodgkin (T.), D.C.L. See Leaders of
Religion.
Hodgson (Mrs. A. W.). HOW TO
IDENTIFY OLD CHINESE PORCE
LAIN. Post Zvo. 6s.
Hogg (Thomas Jefferson). SHELLEY
AT OXFORD. With an Introduction by
R. A. Streatfeild. Fcap. Zvo. 2s. net.
Holden-Stone (G. de). See Books on
Business.
Holdich (Sir T. H.), K.C.I.E. THE
INDIAN BORDERLAND : being a
Personal Record of Twenty Years. Illus
trated. Demy Zvo. 10s.6d.net.
Holdsworth (W. S.), M.A. A HISTORY
OF ENGLISH LAW. In Two Volumes.
Vol. I. Demy Zvo. 10s. 6d. net.
•Holt (Emily). THE SECRET OF POPU
LARITY.^ Crown Zvo. 3s. 6d. net.
A Colonial Edition is also published.
HOlyoake (G. J.). See Social Questions
Series.
Hone (Nathaniel J.). See Antiquary's Books.
Hoppner. See Little Galleries.
Horace. See Classical Translations.
Horsburgh (E. L. S.), M.A. WATERLOO :
A Narrative and Criticism. With Plans.
Second Edition. Crown Zvo. ss. See also
Oxford Biographies.
Horth (A.C.). See Textbooks of Technology.
Horton (R. F.), D.D. See Leaders of
Religion.
Hosie (Alexander). MANCHURIA.
With Illustrations and a Map. Second
Edition. Demy Zvo. js. 6d. net.
A Colonial Edition is also published.
How (F. D.). SIX GREAT SCHOOL
MASTERS. With Portraits and Illustra
tions. Second Edition. Demy Zvo. ys. 6d.
Howell (G.). See Social Questions Series.
Hudson (Robert). MEMORIALS OF A
WARWICKSHIRE VILLAGE. With
many Illustrations. Demy Zvo. 15s. net.
Hughes (C. E.). THE PRAISE OF
SHAKESPEARE. An English Anthol
ogy. With a Preface by Sidney Lee.
Demy Zvo. 3s. 6d. net.
Hughes (Thomas). TOM BROWN'S
SCHOOLDAYS. With an Introduotion
and Notes by Vernon Rendall. Leather.
R,"r.l 12WO. 2s. 6d. net.

IO

Messrs. Methuen's Catalogue

Hutchinson (Horace G.). the new
FOREST. Illustrated in colour with
50 Pictures by Walter Tyndale and 4
by Miss Lucy Kemp Welch. Large
Demy Zvo. 21s. net.
Hutton (A. W.), M.A. See Leaders of
Religion.
Hutton (Edward), THE CITIES OF
UMBRIA. With many Illustrations, of
which 20 are in Colour, by A. Pisa. Crown
Zvo. 6s.
•ENGLISH LOVE POEMS. Edited with
an Introduction. Fcap. Zvo. 3s. 6d. net.
HuttOn (R. H.)- See Leaders of Religion.
Hutton (W. H.), M.A. THE LIFE OF
SIR THOMAS MORE. With Portraits.
Second Edition. Crown Zvo. $s. See also
Leaders of Religion.
Hyett (F. A.). A SHORT HISTORY OF
FLORENCE. Demy Zvo. -js. 6d. net.
Ibsen (Hefcrik). BRAND. A Drama.
Translated by William Wilson. Third
Edition. Crown Zvo. 3s. 6d.
Inge (W. R.), M.A., Fellow and Tutor of
Hertford College, Oxford. CHRISTIAN
MYSTICISM. The Bampton Lectures for
1809. Demy Zvo. 12s. 6d. net. See also
Library of Devotion.
Innes (AD.), M.A. AHISTORYOFTHE
BRITISH IN INDIA. With Maps and
Plans. Crown Zvo. 6s.
•ENGLAND UNDER THE TUDORS.
With Maps. Demy Zvo. 10s. 6d. net.
•Jackson (C. E.), B.A., Science Master at
Bradford Grammar School. EXAMPLES
IN PHYSICS. Crown Zvo. 2s. 6d.
JackSOn (S.), M.A. See Commercial Series.
Jackson (F. Hamilton). See The Little
Guides.
Jacob (F.), M.A. See Junior Examination
Series.
Jeans (J. Stephen). See Social Questions
Series and Business Books.
Jeffreys (D.Gwyn). DOLLY'S THEATRI-
CALS. Described and Illustrated with 24
Coloured Pictures. Super^oyal i6mo. 2s.6d.
JenkS (E.), M.A., Reader of Law in the
University of Oxford. ENGLISH LOCAL
GOVERNMENT. Crown Zvo. 2s. 6d.
Jenner (Mrs. H.). See Little Books on Art.
Jessopp (Augustus), D.D. See Leaders of
Religion. v
JeVOnS (F. B-), M.A., Litt.D., Principal of
Hatfield Hall, Durham. See Churchman's
Library and Handbooks of Theology.
Johnson (Mrs. Barham). WILLIAMBOD-
HAM DONNE AND HIS FRIENDS.
¦ With Illustrations. Demy Zvo. 10s. 6d. net.
Johnston (Sir H. H.), k.c.b. British
CENTRAL AFRICA. With nearlv 200
Illustrations and Six Maps. Second Edition.
Crown ito. lZs.net.,
•Jones (E. Crompton). POEMS OF the
INNER LIFE. Selected by. Eleventh
Edition. Fcap. Zvo. 2s. 6d. net.

Jones (H.). See Commercial Series.
Jones (L. A. Atherley), K.C., M.P., and
Bellot (Hugh H. L.). THE MINERS'
GUIDE TO THE COAL MINES'
REGULATION ACTS. Crown Zvo.
2s. 6d. net.
Jonson (Ben). See Methuen's Standard
Library.
Julian (Lady) of Norwich. REVELA
TIONS OF DIVINE LOVE. Edited by
Grace Warrack. Crown Zvo. 3s. 6d.
Juvenal. See Classical Translations.
Kaufmann(M-). See Social Questions Series.
Keating (J. F.), D.D. THE AGAPE
AND THE EUCHARIST. Crown Zvo.
3s. 6d.
Keats (John). THE POEMS OF. Edited
with Introduction and Notes by E. de Sehn-
court, M.A. Demy Zvo. ys. 6d. net. See
also Little Library and Methuen's Universal
Library.
Keble (John). THE CHRISTIAN YEAR.
With an Introduction and Notes by W. Lock,
D.D., Warden of Keble College. Illustrated
by R. Anning Bell. Third Edition. Fcap.
Zvo. 3s. 6d. ; padded morocco, 5 s. See also
Library of Devotion.
Kempis (Thomas A). THE IMITATION
OF CHRIST. With an Introduction by
Dean Farrar. Illustrated by C. M. Gere.
Third Edition. Fcap.Zvo. 3s. 6d.; padded
morocco, 5s. See also Library of Devotion
and Methuen's Standard Library.
Also Translated by C. Bigg, D.D. Crown
Zvo. 3s. 6d.
-Kennedy (Bart.). THE GREEN
SPHINX. Crown Zvo. 3s. 6d. net.
Kennedy (James Houghton), D.D., Assist
ant Lecturer in Divinity in the University of
Dublin. ST. PAUL'S SECOND AND
THIRD EPISTLES TO THE CORIN
THIANS. With Introduction, Dissertations
and Notes. Crown Zvo. 6s.
Kestell (J. D.). THROUGH SHOT AND
FLAME : Being the Adventures and Ex
periences of J. D. Kestell, Chaplain to
General Christian de Wet. Crown Zvo. 6s.
A Colonial Edition is also published.
Kimmins (C. W.), M.A. THE CHEMIS
TRY OF LIFE AND HEALTH. Illus
trated. Crown Zvo. 2S. 6d.
Kinglake (A. W.). See Little Library.
Kipling (Rudyard). BARRACK-ROOM
BALLADS. 73rd Thousand. Crown Zvo.
Twenty-jHrst Edition. 6s.
A Colonial Edition is also published.
THE SEVEN SEAS. 62nd Thousand. Tenth
Edition. Crown 8voi gilt top, 6s.
A Colonial Edition is also published.
THE FIVE NATIONS. 41*/ Thousand.
Second Edition. Crown Zvo. 6s.
A Colonial Edition is also published.
DEPARTMENTAL DITTIES. Sixteenth
Edition. Crown Zvo. Buckram. 6s.
A Colonial Edition is also published.

General Literature

ii

KnOWling (R. J.), M.A., Professor of New
Testament Exegesis at King's College,
London. See Westminster Commentaries.
Lamb (Charles and Mary), THE WORKS
OF. Edited by E. V. Lucas. With
Numerous Illustrations. In Seven Volumes.
Demy Zvo. 7s. 6d. each.
THE LIFE OF. See E. V. Lucas.
THE ESSAYS OF ELIA. With over 100
Illustrations by A. Garth Jones, and an
Introduction by E. V. Lucas. Demy Zvo.
las. 6d.
THE KING AND QUEEN OF HEARTS :
An 1805 Book for Children. Illustrated by
William Mulreadv. A new edition, in
facsimile, edited by E. V. Lucas, is. 6d.
See also Little Library.
Lambert (F. A. H.). See The Little Guides.
LambrOS (Professor). See Byzantine Texts.
Lane-Poole (Stanley). A HISTORY OF
EGYPT IN THE MIDDLE AGES. Fully
Illustrated. Crown Zvo. 6s.
Langbridge(F.)M.A. BALLADS OF THE
BRAVE : Poems of Chivalry, Enterprise,
Courage, and Constancy. Second Edition.
Crown Zvo. 2s. 6d.
Law (William). See Library of Devotion.
Leach (Henry). THE DUKE OF DEVON
SHIRE. A Biography. With 12 Illustra
tions. Demy Zvo. 12s.6d.net. _
A Colonial Edition is also published.
Lee (Captain L. Melville). A HISTORY
OF POLICE IN ENGLAND. CrownZvo.
3s. 6d. net.
Leigh (Percival). THE COMIC ENGLISH
GRAMMAR. Embellished with upwards
of 50 characteristic Illustrations by John
Leech. Post i6mo. 2s. 6d. net.
Lewes (V.B.), M.A. AIR AND WATER.
illustrated. Crown 8vo. 2s. 6d.
Lisle (Fortune^ de). See Little Bookson Art.
Littlehales (H.). See Antiquary's Books.
Lock (Walter), D.D., Warden of Keble
College. ST. PAUL, THE MASTER-
BUILDER. Second Edition. Crown Zvo.
?s. 6d.
•THE BIBLE AND CHRISTIAN LIFE:
Being Addresses and Sermons. Cfown
Zvo. 6s.
See also Leaders of Religion and Library
of Devotion.
Locke (John). See Methuen's Standard
Library.
LOCker (F.). See Little Library.
LOngfellOW (H. W.) See Little Library.
Lorimer (George Horace). LETTERS
FROM A SELF-MADE MERCHANT
TO HIS SON. Thirteenth Edition. Ciown
Zvo. 6s.
A Colonial Edition is also published.
OLD GORGON GRAHAM. Second Edition.
Crown 8vo, 6s.
A Colonial Edition is also pubhsned.
Lover (Samuel). See Illustrated Pocket
Library.

E. V. L. and C. L. G. ENGLAND DAY BY
DAY : Or, The Englishman's Handbook to
Efficiency. Illustrated by George Morrow.
Fourth Edition. Fcap. ^to. is. net.
A burlesque Year-Book and Almanac.
*Lucas (E. V.). THE LIFE OF CHARLES
LAMB. With numerous Portraits and
Illustrations. Two Vols. Demy Zvo. 21s.
net.
•A WANDERER IN HOLLAND. With
many Illustrations, of which 20 are in Colour
by Herbert Marshall. Crown Zvo. 6s.
A Colonial Edition is also published.
LUCian. See Classical Translations.
Lyde (L. W.), M.A. See Commercial Series.
Lydon (Noel S.). See Junior School Books.
Lyttelton (Hon. Mrs. A.). WOMEN AN D
THEIR WORK. Crown Zvo. 2s. 6d.
M. M. HOW TO DRESS AND WHAT TO
WEAR. Crown Zvo. is. net.
Macaulay(Lord). CRITICAL AND HIS
TORICAL ESSAYS. Edited by F. C. Mon
tague, M.A. Three Volumes. Crown Zvo.
iZs. The only edition of this book completely
annotated.
M' Allen (J. E. B.), M.A. See Commercial
Series.
MacCullOCh (J. A.). See Churchman's
Library.
•MacCunn (Florence). MARY stuart.
With over 60 Illustrations, including a
Frontispiece in Photogravure. Demy Zvo.
10s. 6d. net.
A Colonial Edition is also published. See
also Leaders of Religion.
McDermOtt (E. R.). See Books on Business.
M'DOWall (A. S.). See Oxford Biographies.
Mackay(A. M.). See Churchman's Library.
Magnus (Laurie), M.A. A PRIMER OF
WORDSWORTH. Crown Zvo. is. 6d.
Mahaffy (J. P.), Litt.D. A HISTORY- OF
THE EGYPT OF THE PTOLEMIES.
Fully Illustrated. CrownZvo. 6s.
Maitland (F. W.), LL. D. , Downing Professor
of the Laws of England in the University of
Cambridge. CANON LAW IN ENG
LAND. RoyalZvo. 7s. 6d.
Maiden (H. E.), M.A. ENGLISH RE
CORDS. A Companion to the History of
England. Crown Zvo. 3s. 6d.
THE ENGLISH CITIZEN : HIS RIGHTS
AND DUTIES. Crown Zvo. is. 6d.
•A SCHOOL HISTORY OF SURREY.
With many Illustrations. Crown Zvo.
is. 6d.
Marchant (E. C), M.A., Fellow of Peter-
house, Cambridge. A GREEK ANTHO
LOGY. Second Edition. CrownZvo. 3s. 6d.
Marchant (C. E), M.A., and Cook (A. M.l,
M.A. PASSAGES FOR UNSEEN
TRANSLATION. Second Edition. Crown
Zvo. 3s. 6d.
Marlowe (Christopher). See Methuen's
Standard Library.

12

Messrs. Methuen's Catalogue

Marr (J. E.), F.R.S., Fellow of St John's Col
lege, Cambridge. THE SCIENTIFIC
STUDY OF SCENERY. Second Edition.
Illustrated. Crown 8vo. 6s.
AGRICULTURAL GEOLOGY. With num
erous Illustrations. Crown 8vo. 6s.
Marvell (Andrew). See Little Library.
*Masefield (J. E.) SEA LIFE IN NEL
SON'S TIME. With many Illustrations.
Crown 8vo. 3s. 6d. net.
Maskell (A.) See Connoisseur's Library.
MasOlltA. J.),D.D. See Leaders of Religion.
Massee (George), the evolution of
PLANT LIFE : Lower Forms. With Illus
trations. Crown Zvo. 2S. 6d.
Masterman(C.F.G.),M.A. TENNYSON
AS A RELIGIOUS TEACHER. Crown
Zvo. 6s.
•Matheson (Hon. E. F.). COUNSELS OF
LIFE. Fcap. Zvo. 2S. 6d. net.
A volume of Selections in Prose and
Verse.
May (Phil). THE PHIL MAY ALBUM.
Second Edition, ^to. is. net.
MeUows (Emma S.). A SHORT STORY
OF ENGLISH LITERATURE. Crown
Zvo. 3s. 6d.
•Methufen (A. M. S.). THE TRAGEDY
OF SOUTH AFRICA. Cr. Zvo. 2s. net.
A revised and enlarged edition of the
author's ( Peace or War in South
Africa. '
ENGLAND'S RUIN : Discussed in Six.
teen Letters to the Right Hon.
Joseph Chamberlain, M.P. Crown Zvo.
3d. net.
Michell (E. B). THE ART AND PRAC
TICE OF HAWKING. With 3 Photo
gravures by G. E. Lodge, and other Illus
trations. Demy 8vo. 10s. 6d.
•Millais (J. G.). THE LIFE AND LET
TERS OF SIR JOHN EVERETT
MILLAIS, President of the Royal Academy.
With many Illustrations, of which 2 are in
Photogravure. New Edition. Demy Zvo.
7s. 6d. net.
Millais (Sir John Everett). See Little
Galleries.
Millis (C. T.), M.I.M.E. See Textbooks of
Technology.
Milne (J. G.), M.A. A HISTORY OF
ROMAN EGYPT. Fully Illustrated.
Crown Zvo. 6s.
•Milton, John, the poems of, both
ENGLISH AND LATIN, Comnos'd at
several times. Printed by his true Copies.
The Songs were set in Musick by Mr.
Henry Lawes, Gentleman of the Kings
Chappel, and one of His Majesties Private
Musick. Printed and publish'd according to Order.
Printed by Ruth Raworth for Hum
phrey MoselbYj and are to be sold at the
signe of the Princes Armes in Pauls Church.
yard, 1645.

*A MILTON DAY BOOK. Edited by R.
F. Towndrow. Fcap. Zvo. 2s. 6d. net.
See also Little Library and Methuens
Standard Library.
Mitchell (P. Chalmers), M.A. outlines
OF BIOLOGY. Illustrated. Second Edi
tion. Crown Zvo. 6s.
*Mitton (G. E.). JANE AUSTEN AND
HER ENGLAND. With many Portraits
and Illustrations. Demy Zvo. 10s. 6d. net.
A Colonial Edition is also'published.
'Moil (A-).' See Books on Business.
Moir (D. M.). See Little Library.
•Money (L. G. Chiozza). WEALTH AND
POVERTY. Demy Zvo. 5J. net.
Moore (H. E.). See Social Questions Series.
Moran (Clarence G). Sec Books on
Business.
More (Sir Thomas). See Methuen's Standard
Library.
Morfill (W. R.), Oriel College, Oxford. A
HISTORY OF RUSSIA FROM PETER
THE GREAT TO ALEXANDER II.
With Maps and Plans. Crown Zvo: 3s. 6d.
Mori0h(R. J.), late of Clifton College. See
School Examination Series.
*MorrlS (J.) THE MAKERS OF JAPAN.
With many portraits and Illustrations.
Demy Zvo. 12s.6d.net.
A Colonial Edition is also published.
Morris (J. E.). See The Little Guides.
Morton (Miss Anderson). See Miss Brod
rick.
Moule (H. C. G.), D.D., Lord Bishop of Dur
ham. See Leaders of Religion.
Muir (M. M. Pattison), M.A. THE
CHEMISTRY OF FIRE. The Elementary
Principles of Chemistry. Illustraled. Crown
Zvo. 2s. 6d.
Mundella (V. A.), M.A. See J. T. Dunn.
Munro (R.), LL. D. See Antiquary's Books.
Naval Officer (A). See Illustrated Pocket
Library.
Neal (W. G.). See R. N. Hall.
Newman (J. H.) and others. See Library
of Devotion.
Nichols (J. B. B.). See Little Library.
Nicklin (T.), M.A. EXAMINATION
PAPERS IN THUCYDIDES. Crown
ZVO. 2S.
Nimrod. See Illustrated Pocket Library.
Northcote (James), R. A. THE conver
sations OF JAMES NORTHCOTE,
R.A., AND JAMES WARD. Edited by
Ernest Fletcher. With many Fortraits.
Demy Zvo. 10s. 6d.
*NorWay (A. H.), Author of 'Highways and
By ways in Devon and Corn wall.' NAPLES.
With 25 Coloured Illustrations by Maurice
Greiffenhagen. A New Edition, Crown
Novalis/THE DISCIPLES ATSAlS AND
OTHER FRAGMENTS. Edited by Miss
Una Birch. Fcap Zvo. 3s. 6d.
Oliphant (Mrs.). See Leaders of Religion.

General Literature

13

Gman(C. W. 0.), M.A., Fellow of All Souls',
Oxford. A HISTORY OF THE ART OB1
WAR. Vol. 11.: The Middle Ages, from
the Fourth to the Fourteenth Century. Illus
trated. Demy Zvo. ios. 6d. net.
Ottley (R. L.), D.D. See Handbooks of
Theology "and Leaders of Religion.
Owen (Douglas). See Books on Business.
Oxford (M.N.), of Guy's Hospital. A HAND
BOOK OF NURSING. Second Edition.
Crown Zvo. 3s. 6d.
Pakes (W. C. C). THE SCIENCE OF
HYGIENE. With numerous Illustrations.
Demy Zvo. 15s.
Palmer (Frederick). WITH KUROKI IN
MANCHURIA. With many Illustrations.
Third Edition. Demy Zvo. 7s. 6d. net.
A Colonial Edition is also published.
Parker (Gilbert). A LOVER'S DIARY :
SONGS IN SEQUENCE. Feat. Zvo. is.
Parkinson (John), paradisi in sole
PARADISUS TERRISTRIS, OR A
GARDEN OF ALL SORTS OF PLEA
SANT FLOWERS. Folio. £4, 4s. net.
Parmenter(John). HELio-tropes, or
new Posies for sundials, 1625.
Edited by Percival Landon. Quarto.
3s. 6d. net.
Parmentier (Prof. Leon). See Byzantine
Texts.
Pasoal. See Library of Devotion.
•Paston (George), social carica-
TURES OF THE EIGHTEENTH
CENTURY. Imperial Quarto. £2, 12s. 6d.
net. See also Little Books on Art and Illus
trated Pocket Library.
PaterSOn(W.R.)(Benjamin Swift). LIFE'S
QUESTIONINGS. Crown Zvo. 3s. 6d.
net.
Patterson (A. H.). NOTES OF AN EAST
COAST NATURALIST. Illustrated in
Colour by F. Southgate. Second Edition.
Crown Zvo. 6s.
*NATURE NOTES IN EASTERN NOR
FOLK. A series of observations on the
Birds, Fishes, Mammals, Reptiles, and
stalk-eyed Crustaceans found in that neigh
bourhood, with a list of the species. With
12 Illustrations in colour, by Frank
Southgate. Crown Zvo. 6s.
Peacock (N.). See Little Books on Art.
Pearce (E. H.), M.A. ANNALS OF
CHRIST'S HOSPITAL. With many Illus
trations. Deviy Zvo. 7s. 6d.
Peel (Sidney), late Fellow of Trinity College,
Oxford, and Secretary to the Royal Com
mission on the Licensing Laws. PRACTI
CAL LICENSING REFORM. Second
Edition. Crown 8vo. is. 6d.
Peters (J. P.), D.D. See Churchman's
Library.
Petrie (W. M. Flinders), D. C. L. , LL. D. , Pro-
. fessor of Egyptology at University College.
A' HISTORY OF EGYPT, from the
Earliest Times to the Present Day.

Fully Illustrated. In six volumes. Crown
Zvo. 6s. each.
Vol. 1. Prehistoric Times to XVIth
Dynasty. Fifth Edition.
Vol. ii. The XVIIth and XVIIIth
Dynasties. Fourth Edition.
•Vol. iii. XIXth to XXXth Dynasties.
Vol. iv. The Egypt of the Ptolemies.
J. P. Mahaffy, Litt.D.
Vol. v. Roman Egypt. J. G. Milne, M.A,
Vol. vi. Egypt in the Middle Ages.
Stanley Lane-Poole, M.A.
RELIGION AND CONSCIENCE IN
ANCIENT EGYPT. Fully Illustrated.
Crown Zvo. 2s. 6d.
SYRIA AND EGYPT, FROM THE TELL
EL AMARNA TABLETS. Crown Zvo.
2S. 6d.
EGYPTIAN TALES. Illustrated by Tris
tram Ellis. In Two Volumes. Crown Zvo.
3s. 6d. each.
EGYPTIAN DECORATIVE ART. With
120 Illustrations. Crown Zvo. 3s. 6d.
Phillips (W. A.). See Oxford Biographies.
Phillpotts (Eden). MY DEVON YEAR.
With 38 Illustrations by J. Ley Pethy-
bridge. Second and Cheaper Edition.
Large Crown Zvo. 6s.
*UP ALONG AND DOWN ALONG.
Illustrated by Claude Shepperson.
Crown Zvo. 5s. net.
A volume of poems,
Pienaar (Philip). WITH STEYN AND
DE WET. Second Edition. Crown Zvo.
3s. 6d.
A Colonial Edition is also published.
•Plarr (Victor) and Walton (F. W.). A
SCHOOL HISTORY OF MIDDLE
SEX. With many Illustrations. Crown
Zvo. is. 6d.
PlautUS. THE CAPTIVI. Edited, with
an Introduction, Textual Notes, and a Com
mentary, by W. M. Lindsay, Fellow of
Jesus College, Oxford. Demy Zvo. 10s. 6d.
net.
Plowden-Wardlaw (J. T.), B.A., King's
College, Cambridge. See School Examina
tion Series.
PocOCk (Roger). A FRONTIERSMAN.
Third Edition. Croivn Zvo. 6s.
A Colonial Edition is also published.
Fodmore (Frank). MODERN SPIRI
TUALISM. Two Volumes. Demy Zvo.
21s. net.
A History and a Criticism.
Poer (J. Patrick Le). A MODERN
LEGIONARY, Crown Zvo. 6s.
A Colonial Edition is also published.
Pollard (Alice). See Little Books on Art.
Pollard (A. W.). OLD PICTURE BOOKS.
With many Illustrations. Demy Zvo. 7s. 6d.
net.
Pollard (Eliza F.). See Little Books on Art.
Pollock (David), M.I.N. A. See Books on
Business.

14

Messrs. Methuen's Catalogue

*Pcnd (C. F.) A MONTAIGNE DAY
BOOK. Edited by. Fcap.tvo. 2s.6d.net.
Potter (M. C), M.A., F.L.S. A TEXT
BOOK OF AGRICULTURAL BOTANY.
Illustrated. Second Edition. Crown Zvo.
4s. 6d.
Potter Boy (An Old). WHEN I WAS A
CHILD. Crown Zvo. 6s.
Pradeau (G.). A KEY TO the TIME
ALLUSIONS IN THE DIVINE
COMEDY. With a Dial. Smallquarto.
3s. 6d.
Prance (G.). See R. Wyon.
Prescott (0. L.). ABOUT MUSIC, AND
WHAT IT IS MADE OF. Crown Zvo.
3*. 6d. net.
Price (L. L.), M.A., Fellow of Oriel College,
Oxon. A HISTORY OF ENGLISH
POLITICAL ECONOMY. Fourth Edi
tion. Crown Zvo. 2s. 6d.
Primrose (Deborah). A MODERN
BCEOTIA. Crown Zvo. 6s.
Pugin and Rowlandson. THE MICRO
COSM OF LONDON, or London in
Miniature. With 104 Illustrations in
colour. In Three Volumes. Small 4to.
£3, 3s. net.
' Q ' (A. T. Quiller Couch). See' Methuen's
Half-Crown Library.
QuevedO Villegas. See Miniature Library.
G.R. and E. S. THE WOODHOUSE COR
RESPONDENCE. Crown Bvo. 6s.
A Colonial Edition is also published.
Rackham (R. B.), M.A. See Westminster
Commentaries.
Randolph (B. W.), D.D. See Library of
Devotion.
Rannie (D. W.), M.A A STUDENT'S
HISTORY OF SCOTLAND. Cr. 8vo.
3s. 6d.
Rashdall (Hastings), M.A., Fellow and
Tutor of New College, Oxford. DOC
TRINE AND DEVELOPMENT. Crown
Zvo. 6s.
Rawstorne (Lawrence, Esq.). See Illus
trated Pocket Library. ¦
A Real Paddy. See Illustrated Pocket
Library.
Reason (W.), M.A. See Social Questions
Series.
Redfern (W. B.), Author of ' Ancient Wood
and Iron Work in Cambridge,' etc.
ROYAL AND HISTORIC GLOVES
AND ANCIENT SHOES. Profusely
Illustrated in colour and half-tone. Quarto,
£2, 2s. net.
Reynolds. See Little Galleries.
Roberts (M. E.). See C. C. Channer.
Robertson, (A.), D.D., Lord Bishop of
Exeter. REGNUM DEI. The Bampton
Lectures of 1901. Demy Zvo. 12s.6d.net.
Robertson (Cf. Grant), M.A., Fellow of All
Souls' College, Oxford, Examiner in the
Honours School of Modern History, Oxford,
1901-1904. SELECT STATUTES, CASES,

AND CONSTITUTIONAL DOCU.
MENTS, 1660-1832. Demy Zvo. ios. 6d.
net.
•Robertson (C. Grant) and Bartholomew
(J. G.), F.R.S.E., F.R.G.S. THE
STUDENT'S HISTORICAL [ATLAS
OF THE BRITISH EMPIRE. Quarto
3s. 6d. net.
Robertson (Sir G. S.). K.C.S.I. See
Methuen's Half-Crown Library.
Robinson (A. W.1, M.A. See Churchman's
Bible.
Robinson (Cecilia). THE MINISTRY
OF DEACONESSES. With an Introduc
tion by the late Archbishop of Canterbury.
Crown Zvo. 3s. 6d.
Robinson (F. S.) See Connoisseur's Library.
Rochefoucauld (La). See Little Library.
Rodwell (G.), B.A. NEW TESTAMENT
GREEK. A Course for Beginners. With
a Preface by Walter Lock, D.D., Warden
of Keble College. Fcap. Zvo. 3s. 6d.
Roe (Fred). ANCIENT COFFERS AND
CUPBOARDS: Their History and De
scription. With many Illustrations. Quarto.
•OLl>3OAK FURNITURE. With many
Illustrations by the Author, including a
frontispiece in colour. Demy Zvo. 10s. 6d.
net.
Rogers (A. G. L.), M.A. See Books on
Business.
•Romney. A GALLERY OF ROMNEY.
By Arthur B. Chamberlain. With 66
Plates in Photogravure. Imperial Quarto.
£3, 3s. net. See Little Galleries.
Roscoe (E. S.). ROBERT HARLEY,
EARL OF OXFORD. Illustrated. Demy
8vo. m 7s. 6d.
This is the only life of Harley in existence.
See also The Little Guides.
Rose (Edward). THE ROSE READER.
With numerous Illustrations. Crown Zvo.
qs. 6d. Also in 4 Parts. Parts I. and II.
6d. each; Part III. 8d. ; Part IV. lod.
Rowntree (Joshua). THE IMPERIAL
DRUG TRADE. Crown Zvo. 51. net.
Ruble (A. E.), D.D. See Junior School
Books.
Russell (W. Clark). THE LIFE OF
ADMIRAL LORD COLLINGWOOD.
With Illustrations by F. Brangwyn.
Fourth Edition. Crown Zvo. 6s.
A Colonial Edition is also published.
St. Anselm. See Library of Devotion.
St. Augustine. See Library of Devotion.
St. Cyres .(ViBCOUnt). See Oxford Bio
graphies.
¦Saki'fH. Munro). REGINALD. Second
Edition. Fcap. Zvo. 2s. 6d. net.
Sales (St. Francis de). See Library of
Devotion.
Salmon (A. L.). A POPULAR GUIDE
TO DEVON. Medium Zvo. 6d. net. See
also The Little Guides.

General Literature

is

Sargeaunt (J.), M.A. annals of
WESTMINSTER SCHOOL. With
numerous Illustrations. Demy Zvo. 7s. 6d.
Sathas (C). See Byzantine Texts.
Schmitt (John). See Byzantine Texts.
Scott, (A. M.). WINSTON SPENCER
CHURCHILL. With Portraits and Illus-
trations. Crown Zvo. 3s. 6d.
Seeley(H.G.)F.R.s. DRAGONS OF THE
AIR. With many Illustrations. Cr.Zvo. 6s.
Sells (V. P.), M.A. THE MECHANICS
OF DAILY LIFE. Illustrated. Cr. Zvo.
2S. (id.
Selous (Edmund). TOMMY SMITH'S
ANIMALS. Illustrated by G. W. Ord.
Third Edition. Fcap. Zvo. 2S. 6d.
Settle (J. H.). ANECDOTES OF
SOLDIERS, in Peace and War. Crown
Zvo. 3s. 6d. net.
A Colonial Edition is also published.
Shakespeare (William).
THE FOUR FOLIOS, 1623 ; 1632 ; 1664 ;
1685. Each Four Guineas net, or a com
plete set, Twelve Guineas net.
The Arden Shakespeare.
Demy Zvo. 2s. 6d. net each volume.
General Editor, W. J. Craig. An Edition
of Shakespeare in single Plays. Edited
with a full Introduction, Textual Notes,
and a Commentary at the foot of the page.
HAMLET. Edited by Edward Dowden,
Litt.D.
ROMEO AND JULIET. Edited by Edward
Dowden, Litt.D.
KING LEAR. Edited by W. J. Craig.
JULIUS CAESAR. Edited by M. Mac
millan, M.A.
THE TEMPEST. Edited by Moreton
Luce.
OTHELLO. Edited by H. C. Hart.
TITUS ANDRONICUS. Edited by H. B.
Baildon.
CYMBELINE. Edited by Edward Dowden.
THE MERRY WIVES OF WINDSOR.
Edited by H. C. Hart.
A MIDSUMMER NIGHT'S DREAM.
Edited by H. Cuningham.
KING HENRY V. Edited by H. A. Evans.
ALL'S WELL THAT ENDS WELL.
Edited by W. O. Brigstocke.
THE TAMING OF THE SHREW.
Edited by R. Warwick Bond.
TIMON OF ATHENS. Edited by K.
Deighton.
•MEASURE FOR MEASURE. Edited by
H. C. Hart.
TWELFTH NIGHT. Edited by Moreton
Luce.
THE MERCHANT OF VENICE. Edited
by C. Knox Pooler. .
The Little Quarto Shakespeare. Edited
by W. J. Craig. With Introductions and
Notes. Pott i6mo. In 40 Volumes.
Leather, price is. net each volume.
See also Methuen's Standard Library.

Sharp (A). VICTORIAN POETS. Crown
Zvo. 2s. 6d.
Sharp (Mrs. B. A.). See Little Books on
Art.
ShedlOCk (J. S.). THE PIANOFORTE
SONATA: Its Origin and Development.
Crown Zvo. 5s.
Shelley (Percy B.). ADONAIS ; an Elegy
on the death of John Keats, Author of
' Endymion,' etc. Pisa. From the types of
Didot, 1821. 2s. net.
See also Methuen's Standard Library.
Sherwell (Arthur), M.A. See Social Ques
tions Series.
Shipley (Mary E.). an English
CHURCH HISTORY FOR CHILD
REN. With a Preface by the Bishop of
Gibraltar. With Maps and Illustrations.
Part I. Crown Zvo. 2s. 6d. net.
Sichel (Walter), disraeli : a study
in Personality and Ideas. With 3 Portraits.
Demy Zvo. 12s. 6d. net.
A Colonial Edit' in is also published.
See also Oxford Biographies.
Sime (J.). See Little Books on Art.
Simonson (G. A.). FRANCESCO
GUARD I. With 41 Plates. Royal/olio.
£2, 2S. net.
Sketchley (R. E. D.). Sec Little Books on
Art.
Skipton (H. P. K.). See Little Books on
Art.
Sladen (Douglas). SICILY: The New
Winter Resort. With over 200 Illustrations.
Second Edition. Croum Zvo. 5s. net.
Small (Evan), M.A. THE EARTH. An
Introduction to Physiography. Illustrated.
Crown Zvo. 2s. 6d.
SmallWOOd, (M. G.). Sec Little Books on
Art.
Smedley (F. E.). See Illustrated Pocket
Library.
Smith (Adam). THE WEALTH OF
NATIONS. Edited with an Introduction
and numerous Notes by Edwin Cannan,
M.A. Two volumes. Demy Zvo. 21s.
net. See also Methuen's Standard Library.
Smith (Horace and James). See Little
Library.
•Smith (H. Bompas), M.A. ANEW
JUNIOR ARITHMETIC. Crown Zvo.
2S. 6d.
•Smith (John Thomas). A BOOK FOR
A RAINY DAY. Edited by Wilfrid
Whitten. Illustrated. Demy Zvo._ 15s.
Snell' (F. J.). A BOOK OF EXMOOR.
Illustrated. Crown Zvo. 6s.
Snowden (C. E.). A BRIEF SURVEY OF
BRITISH HISTORY. Demy Zvo. 4s. 6d.
Sophocles. See Classical Translations.
Sornet (L. A.), See Junior School Books.
South (Wilton E.), M.A. See Junior School
Books.

16

Messrs. Methuen's Catalogue

Southey (3.) ENGLISH SEAMEN.
Edited, with an Introduction, by David
Hannay. Vol. I. (Howard, Clifford, Hawkins,
Drake, Cavendish). Second Edition. Crown
ivo. 6s.
Vol. II. (Richard Hawkins, Grenville,
Essex, and Raleigh). Crown Zvo. or.
Spence (C. H.), M.A. See School Examina
tion Series.
Spooner (W. A.), M.A. See Leaders of
Religion.
Stanbridge (J. W.), B.D. See Library of
Devotion.
'Stancliffe.' GOLF DO'S AND DONT'S.
Second Edition. Fcap. Zvo. is.
Stedman(A. M. M.), M.A.
INITIALATINA : Easy Lessons on Elemen
tary Accidence. Seventh Edition. Fcap.
Zvo. is.
FIRST LATIN LESSONS. Eighth Edi
tion. Crown Zvo. 2S.
FIRST LATIN READER. With Notes
adapted to the Shorter Latin Primer and
Vocabulary. Sixth Edition revised. iZmo.
is. 6d.
EASY SELECTIONS FROM CAESAR.
The Helvetian War. Second Edition.
iZmo. is.
EASY SELECTIONS FROM LIVY. Part
i. The Kings of Rome. iZmo. Second
Edition, is. 6d.
EASY LATIN PASSAGES FOR UNSEEN
TRANSLATION. Ninth Edition Fcap.
Zvo. is. 6d.
EXEMPLA LATINA. First Exercises
in Latin Accidence. With Vocabulary.
Third Edition. Crown Zvo. is.
EASY LATIN EXERCISES ON THE
SYNTAX OF THE SHORTER AND
REVISED LATIN PRIMER. With
Vocabulary. Tenth and Clieaper Edition,
re-written. Crown Zvo. is. 6d. Original
Edition. 2s. 6d. Key, 3*. net.
THE LATIN COMPOUND SENTENCE :
Rules and Exercises. Second Edition.
Crown Zvo. is. 6d. With Vocabulary.
2S.
NOTANDA QUAEDAM : Miscellaneous
Latin Exercises on Common Rules and
Idioms. Fourth Edition. Fcap. Zvo.
is. 6d. With Vocabulary. 2$. Key, 2s.
net.
LATIN VOCABULARIES FOR REPE
TITION : Arranged according to Subjects.
Twelfth Edition. Fcap. Zvo. is. 6d.
A VOCABULARY OF LATIN IDIOMS.
iZmo, Second Edition, is.
STEPS TO GREEK. Second Edition, re
vised. iZmo. is.
A SHORTER GREEK PRIMER. Crown
Zvo. is. 6d.
EASY GREEK PASSAGES FOR UNSEEN
TRANSLATION. Third Edition, re
vised. Fcap. Zvo. is. 6d.

GREEK VOCABULARIES FOR RE
PETITION. Arranged according to Sub
jects. Fourth Edition. Fcap. 8vo. is. 6d.
GREEK TESTAMENT SELECTIONS.
For the use of Schools. With Introduc
tion, Notes, and Vocabulary. Fourth
Edition. Fcap. Zvo, 2s. 6d.
STEPS TO FRENCH. Sixth Edition.
iZmo. Zd.
FIRST FRENCH LESSONS. Sixth Edi
tion, revised. Crozun Zvo. is,
EASY FRENCH PASSAGES FOR UN
SEEN TRANSLATION. Fifth Edi
tion, revised. Fcap. Zvo. is. 6d.
EASY FRENCH EXERCISES ON ELE
MENTARY SYNTAX. With Vocabu
lary. Fourth Edition. Crown Zvo. 2s. 6d.
Key. 3*. net.
FRENCH VOCABULARIES FOR RE
PETITION : Arranged according to Sub
jects. Twelfth Edition.^ Fcap. Zvo. is.
See also School Examination Series.
Steel (R. Elliott). M.A., F.C.S. THE
WORLD OF SCIENCE. With 147
Illustrations. Second Edition. Crown Zvo.
2s. 6d.
See also School Examination Series.
Stephenson (C), of the Technical College,
Bradford, and Suddards (F.) of the
Yorkshire College, Leeds. ORNAMEN
TAL DESIGN FOR WOVEN FABRICS.
Illustrated. Demy Zvo. Second Edition.
7s. 6d.
Stephenson (J.), M.A. THE CHIEF
TRUTHS OF THE CHRISTIAN
FAITH. Crown Zvo. 3s. 6d.
Sterne (Laurence). See Little Library.
Sterry (W.), M.A. ANNALS OF ETON
COLLEGE. With numerous Illustrations.
Demy Zvo. 7s. 6d.
Steuart (Katherine). BY ALLAN
WATER. Second Edition. CrownZvo. 6s.
Stevenson (R. L.). THE LETTERS OF
ROBERT LOUIS STEVENSON TO
HIS FAMILY AND FRIENDS.
Selected and Edited, with Notes and In
troductions, by Sidney Colvin. Sixth
and Cheaper Edition. Crown Zvo. i?s.
Library Edition. Demy Zvo. 2 vols. 25*.
net. A Colonial Edition is also published.
VAILIMA LETTERS. With an Etched
Portrait by William Strang. Fourth
Edition. Crown Zvo. Buckram. 6s.
A Colonial Edition is also published.!
THE LIFE OF R. L. STEVENSON. See
G. Balfour.
Stevenson (M. I.). FROM SARANAC
TO THE MARQUESAS. Being Letters
written by Mrs. M. I. Stevenson during
1887-8 to her sister, Miss Jane Whyte
Balfour. With an Introduction by George
W. Balfour, M.D., LL.D., F.R.S.S.
CrownZvo. 6s.net.
A Colonial Edition is also published.

General Literature

\f

StOddart (Anna M.). See Oxford Bio
graphies.
Stone (E. D.), M.A. SELECTIONS
FROM THE ODYSSEY. Fcap. Zvo.
is. 6d. ' ' ' ¦ * > ¦
Stone (S. J.). POEMS AND HYMNS.
With a Memoir by F. G. Ellerton,
M.A. With Portrait. CrownZvo. 6s.
Straker (F.). See Books on Business.
Streane (A. W.), D.D. See Churchman's
Bible.
Stroud (H.), D.Sc, M.A. See Textbooks of
Technology.
Strutt (Joseph), the sports and
PASTIMES OF THE PEOPLE OF
ENGLAND. Illustrated by many engrav
ings. Revised by J. Charles Cox, LL.D.,
F.S.A. Quarto. 21s. net.
Stuart (Capt. Donald), the struggle
FOR PERSIA. With a Map. Crown Zvo.
6s.
*8turch(F.)., Staff Instructor to the Surrey
County Council. SOLUTIONS TO' THE
CITY AND GUILDS QUESTIONS
IN MANUAL INSTRUCTION DRAW-
ING. Imp. 4to.
•Suckling (Sir John), fragmenta
AUREA : a Collection of all the Incom
parable Peeces, written by. And published
by a friend to perpetuate his memory.
Printed by his own copies.
Printed for Humphrey Moseley, and
are to be sold at his shop, at the sign of the
Princes Arms in St. Paul's Churchyard;
1646.
Suddards (F.). See C. Stephenson.,-
Surtees (R. S.). See Illustrated Pocket
Library.
Swift (Jonathan); THE journal to
STELLA. Edited by G. A. Aitken. Cr.
Zvo. 6s. >
Symes (J. E.), M.A. iTHE FRENCH' RE
VOLUTION. Second Edition. CrownZvo.
, 2s. 6d.'
Syrett (Netta). See Little Blue Books.
TacitUS. AGRICOLA. With Introduction,
Notes, Map, *etc. By R. F: Davis, M.A.
Fcap. Zvo. 2s.
GERMANIA. By the same Editor. '.Fcap.
ZvO. 2s. See also Classical Translations.
•Tallack (W.) Howard letters
AND MEMORIES. Demy Zvo. -tor. 6d.
¦ *ct, ¦ > . '
Tauler (J.). See Library of Devotion.
Taunton (E. L.). A HISTORY OFTHE
JESUITSj IN ENGLAND... j With Illus
trations. Demy Zvo. 21s.net.
Taylor (A. E.).' THE ELEMENTS OF
METAPHYSICS. Demy Zvo. 10s. 6d.
net, .
Taylor (F. G.), M.A. See Commercial Series.
TaylOril. A.). See Oxford Biographies.
Taylor (T. M.), M.A, Fellow of Gonville
and. Caius; College, Cambridge. A CON
STITUTIONAL AND POLITICAL A

HISTORY OF ROME. Crown Zvo.T
7s. 6d.
Tennyson (Alfred, Lord). THE EARLY
POEMS OF. Edited, with Notes and"
an Introduction, by J. Churton Collins,
M.A, Crown Zvo. 6s.
IN MEMORIAM, MAUD, AND THE
PRINCESS. Edited by J. Churton
Collins, M.A. Crown Zvo. 6s. See also
Little Library.
Terry (C. S.). See Oxford Biographies.
Terton (Alice). LIGHTS AND SHADOWS
IN A HOSPITAL. Crown Zvo. 3s. 6d.
Thackeray (W; M. ). See Little Library.
Theobald (F. W.), M.A. INSECTLIFE.
Illustrated. Second Ed. Revised. Cr. Zvo.
2s. 6d.
Thompson (A. H. ). See The Little Guides.
Tileston(MaryW.). DAILY STRENGTH
FOR DAILY NEEDS. Eleventh Edition.
Fcap. Zvo. 2S. 6d. net. Also an edition
in superior binding 6s.
Tompkins (H. W.), F.R.H.S. See The
Little Guides.1
Townley (Lady Susan). MY CHINESE
NOTE-BOOK With 16 Illustrations and
2 Maps. Third Edition. Demy Zvo. 10s.
6d. net.
A Colonial Edition is also published.
Toynbee (Paget), M. A., D.Litt. DANTE
STUDIES AND RESEARCHES. Demy
Zvo. 10s. 6d. net. See also Oxford Bio
graphies.
Trench (Herbert). DEIRDRE WED : and
Other Poems. Crown Zvo. 5s.
Trevelyan (G. M.), Fellow of Trinity College,
Cambridge. ENGLAND UNDER THE
STUARTS. With Maps and Plans; Second
Edition: Demy Zvo. 10s. 6d. net.
TrOUtbeck (G. E.). See The Little Guides.
TUCkweU (Gertrude). See Social Questi6ns
Series.
Twining (LOUiSa). See Social Questions
Series.
Tyler (E. A), B.A., F.C.S. See Junior
School Books.
Tyrell-Gill (Frances). See Little Books on
Art. 1
Vardon (Harry). THE COMPLETE
GOLFER. With' numerous Illustrations;"
Third Edition. Demy Zvo. las. 6d.
net. A Colonial Edition is also published:
Vaughan (Henry). See Little Library.
Voegelin (A:), M.A. See Junior Examina
tion Series.
Wade (G. W.), D.D. OLD TESTAMENT
HISTORY. With Maps. Third Edition.
Crown Zvo. 6s.
Wagner (Richard). See A. L. Cleather.
Wall (J. CO DEVILS. Illustrated by the
Author and from photographs. Demy Zvo.
4s. 6d. net. See also Antiquary's Books.
Walters (H. B.). See Little Books on Art.
Walton (F. W.). . See VictoriPlarr.

18

Messrs. Methuen's Catalogue

Walton (Izaac) and Cotton (Charles).
See Illustrated Pocket Library, Methuen's
Standard Library, and Little Library.
Warmelo (D. S. Van). ON COMMANDO.
With Portrait. Crown Zvo. 3s. 6d.
A Colonial Edition is also- published.
Waterhouse (Mrs. Alfred). WITH THE
SIMPLE-HEARTED': Little Homilies to
Women in Country Places. Second Edition.
Small Pott Zvo. 2s. net. See also Little
Library.
Weatherhead (T. C), M.A. examina-
TION PAPERS IN HORACE. Cr. Zvo.
2s. See also Junior Examination Series.
Webb (W. T.). See Little Blue. Books.
Webber (F. C). See Textbooks of Techno
logy.
Wells (Sidney H.). See Textbooks or
Technology.
WellS (J.), M. A. , Fellow andTutoil of Wadham
College. OXFORD AND OXFORD
LIFE. By Members, of the University.
Third Edition. Crown Zvo... 3s. 6d.
A SHORT HISTORY OF ROME. Sixth
Edition. With 3 Maps. Crown Zvo.
3s. 6d.
This book is intended for the. Middle and
Upper Forms of Public Schools and for Pass
Students at the Universities. It contains
copious Tables, etc. See also The Little
Guides.
Wetmore (Helen C.).. THE LAST OF
THE GREAT SCOUTS ('Buffalo Bill').
With Illustrations. Second Edition. Demy
Zvo. 6s.
A Colonial Edition is also published.
WhiMey (0. ). See Henley and Whibley.
WhiWey (L.), M.A.,1 Fellow of Pembroke
College, Cambridge. GREEK OLIGAR
CHIES : THEIR ORGANISATION
AND CHARACTER, Crown Ziio. 6s.
Whitaker (G. H.), M.A. See Churchman's
Bible.
White (Gilbert). THE NATURAL
HISTORY OF SELBORNEv Edited by
L. C. Miall, F.R.S., assisted by W. Warde
Fowler, M.A. Crown 8zjL 6A See also
Methuen's Standard Library.
Whitfield (E. E.). See Commercial Series.
Whitehead (A; W.)< GASPARDDE
C O L I G N Y. With many Illustrations.
Demy Zvo. 12s. 6d. net.
•Whiteley (R. Lloyd), F.I.C., Principal of
the Technical Institute, West Bromwiqh.
AN ELEMENTARY' TEXT-BOOK OF
INORGANIC CHEMISTRY. Crown
Zvo. 25. 6d.
Whitley (MiSS). See Social Questions Series.
Whitten (W.). See Thomas Smith.
Whyt6(A. G.), B.Sc. See Books on Business.
Wilberforce (Wilfrid). See Little Books
on Art.
Wilde (Oscar). DE PROFUNDIS. Fourth
Edition. Crown Zt)o. 5s. net.
A Colonial Edition is also published.

WilkiUS (W. H. ), B. A. See Social Questions
Series.
Wilkinson (J. Frome). See Social Ques
tions Series.
Williamson (W.). THE BRITISH
GARDENER. Illustrated. Demy Zvo.
10s. 6d.
Williamson (W.), B.A. See Junior Ex
amination Series, Junior School Books, and
The. Beginner's Books.
Wilmot-Buxton (E. M.). MAKERS OF
EUROPE. Crown Zvo. Third Edition.
31. 67t
A Text-book of European History for
Middle Forms.
THE ANCIENT WORLDl With Mapsahd
Illustrations. CrownZvo. 35/otfi
See also The. Beginner's Books. '
Wilson (Bishop). See Library of Devotion.
Willson(BeckTes\ LORD STRATH-
CONA : the Story of his Life. Illustrated.
Demy Zvo.^ 7s. 6d.
A Colonial Edition is also published.
Wilson (A. J.). See Books on Business.
Wilson (H. A,). See Books on Business.
Wilton (Richard), M.A. LYRA P AS-
TORALIS : Songs of Nature, Church, and
Home. Pott Zvo. 2s. 6d.
Winbolt (S. E.), M.A. EXERCISES IN
LATIN ACCIDENCE. Cr. Zvo. is. 6d.
LATIN HEXAMETER VERSE : An Aid
to Composition. CrownZvo. 3s. 6d\ Key,
5s net.
Windle (B. C. A.), D.Sc. t F.R.S. See Anti.
quary's Books and The Little Guides.
Wmterbotham (Canon), M.A., B.Sc,
LL.B. See Churchman's Library.
Wood (J. A. E.). See Textbooks of Technology.
•Wood (J. Hickory). DAN LENO: His
Lif-e and' Achievements,- With many
Illustrations. Crown Zvo. 6s.
¦ A Colonial Edition is also published; '
•Wood (W. Birkbeck). M.A., late Scholar of
Worcester College, Oxford, and Edmonds
(Major J. E.), R.E., D.A.Q.-M.G. A
HISTORY OF THE AMERICAN
CIVIL WAR'. With an Introduction by
H. Spenser Wilkinson. With 24 Maps
and Plans: Demy Zvo. 12s 6d. net.
Wordsworth (Christopher). See Anti
quary's Books. ¦
Wordsworth (WV). Seel Little LiWy.
Wordsworth (W.) and Coleridge (S. T.).
See Little Library. ".'•' -
Wright (Arthur), M.A., Fellow of Queen's
Collage, Cambridge. See Churchman's
Library.
Wright (C. Gordon). See Dante. '
Wright (Sophie). GERMAN VOCABU
LARIES FOR REPETITION. Fcap, Zvo.
is. 6d.
Wrong, (George M.), Professor of History
in the University of Toronto. THE
EARL OF ELGIN. With Illustrations.
Demy Zvo. 7s. 6d. net.

General Literature

19

Wylde (A. B.). MODERN ABYSSINIA.
With a Map and a Portrait. Dewy Zvo.
155. net.
Wyndham (G.). the poems of
WILLIAM SHAKESPEARE. With an
Introduction and Notes. Demy Zvo. Buck
ram, gilt top. las. 6d.
Wyon(R.) and Prance (G.). the land
OF THE BLACK MOUNTAIN. Being
a description of Montenegro. With 40 Illus
trations. Crown Zvo. 6s.
A Colonial Edition is also published.
Yeats (W. B.). AN ANTHOLOGY OF
IRISH VERSE. Revised and Enlarged
Edition. Crown Zvo. 3s. 6d.
YendiS(M.). THE GREAT RED FROG.

A Story told in 40 Coloured Pictures. Fcap.
Zvo. is. net.
Young (Filson). THE COMPLETE
MOTORIST. With 138 Illustrations.
Fourth Edition. Demy Zvo. 12s. 6d. net.
Young (T. M.). THE AMERICAN
COTTON INDUSTRY: A Study of
Work and Workers. With an Introduction
by Elijah Helm, Secretary to the Man
Chester Chamber of Commerce. Crown Zvo
Cloth, as. 6d. ; paper boards, is. 6d.
Zenker (E. V.). ANARCHISM. DemyZvo.
7s. 6d.
Zimmern (Antonia). WHAT DO WE
KNOW CONCERNING ELECTRI
CITY ? Crown Zvo. is. 6d. net.

Ancient Cities
Crown Svo. 4s. 6d. net.

Chester. Illustrated by E. H. New. Crown
Zvo. 4s. 6d. net.
Shrewsbury. By T. Auden, M.A., F.S.A.

j Illustrated. Crown Zvo. 4s. 6d. net.
•Canterbury. ByJ.C. Cox, LL.D., F.S.A.
j Illustrated. Crown Zvo. 4s. 6d. net.

Antiquary's Books, The
General Editor, J. CHARLES COX, LL.D., F.S.A.
A series of volumes dealing with various branches of English Antiquities ;
comprehensive and popular, as well as accurate and scholarly.
Demy %vo. Ts. 6d. net.

English Monastic Life. By the Right
Rev. Abbot Gasquet, O.S.B. Illustrated.
Third Edition.
Remains of the Prehistoric Age in
England. By B. C. A. Windle, D.Sc,
F.R.S. With numerous Illustrations and
Plans. _
Old Service Books of the English
Church. By Christopher Wordsworth,
M.A., and Henry Littlehales. With
Coloured and other Illustrations.
Celtic Art. By J. Romilly Allen, F.S.A.
With numerous Illustrations and Plans.

Archeology and False Antiquities.
By R. Munro, LL.D. With numerous
Illustrations.
Shrinks of British Saints. ByJ.C. Wall.
With numerous Illustrations and Plans.
?The Royal Forests of England. By J.
C. Cox, LL.D., F.S.A. With many Illus
trations.
*The Manor and Manorial Records.
By Nathaniel J. Hone. With many Illus
trations.

Beginner's Books, The

Easy French Rhymes. By Henri Blouet.
Illustrated. Fcap. Zvo. is.
Easy Stories from English History. By
E. M. Wilmot-Buxton, Author of Makers
of Europe.' CrownZvo. is.

Easy Exercises in Arithmetic. Arranged
by W. S. Beard. Fcap. Zvo. Without
Answers, is. With Answers, is. 3d.
Easy Dictation and Spelling. By w.
Williamson, B.A. Fourth Edition. Fcap.
Zvo. is.

20

Messrs. Methuen's Catalogue

Business, Books on
Crown Zvo. 2s. 6d. net,
A series of volumes dealing with all the most important aspects of commercial and
financial activity. The volumes are intended to treat separately all the'considerable
industries and forms of business, and to explain accurately and clearly what they do
and how they do it^ Some are Illustrated. The first volumes are^
Ports and Docks. By Douglas Owen.

Railways. By E. R. McDermott.
The Stock Exchange. By Chas. Duguid.
Second Edition.
The Business of Insurance, By A. J.
Wilson.
The Electrical, Industry : Lighting,
Traction, and Power. By A. G. Whyte,
B.Sc.
The Shipbuilding Industry : Its History,
Science, Practice, and Finance. By David
Pollock, M.I.N. A.
The Money Market. By F. Straker.
The Business Side of Agriculture. By
A. G. L. Rogers, M.A.
Law in Business. By H. A. Wilson.
The Brewing Industry. By Julian L.
Baker, F.I.C., F.C.S.

The Automobile Industry. By G. de H.
Stone.
Mining and Mining Investments. By
'A. Moil.'
The Business of Advertising. By Clarence
G. Moran, Barrister-at-Law. Illustrated.
Trade Unions. By G. Drage.
*Civil Engineering. ' By T. Claxton Fidler,
M.Inst. CE. Illustrated.
*The Coal Industry. By Ernest Aves.
Illustrated.
*T/he I_ron Trade. By J. Stephen Jeans.
Illustrated.
*Trusts and Kartels. By F. W. Hirst.
*The Cotton Industry. By Professor S. J.
Chapman, Dean of the Faculty of Com
merce in the University of Manchester.
Illustrated.

Byzantino Texts
Edited by J. B. BURY, M.A., Litt.D.
A series of texts of Byzantine Historians, edited by English and foreign scholars.
Zachariah of Mitylene. Translated by F.
J. Hamilton, D.D., and E. W. Brooks.
Demy Zvo. xvs. 6d. net.

Evagrius. Edited by L6on Parmentier and
M, Bidez. De??ty Zvo. ios. 6d. net.

The History of Psellus. Edited by C.
Sathas. Demy Zvo. 15s. net.
Ecthesis Chronica. Edited by Professor
Lambros. Demy Zvo. 7s. 6d. net.
The Chronicle of Morea. Edited by John
Schmitt. Demy Zvo. i$s. net.

Churchman's Bible, The
General Editor, J. H. BURN, B.D., F.R.S.E.
A series of Expositions on the Books of the Bible, which will be of service to the
general reader in the practical and devotional study of the Sacred Text.
Each Book is provided with a full and clear Introductory Section, in which is
stated what is known or conjectured respecting the date and occasion of the com
position of the Book, and any other particulars that may help to elucidate its meaning
as a whole. The Exposition is divided into sections of a convenient length, corre
sponding as far as possible with the divisions of the Church Lectionary. The
Translation of the Authorised Version is printed in full, such corrections as are
deemed necessary being placed in footnotes.

The Epistle of St. Paul the Apostle to
the Galatians. Edited by A. W. Robin
son, M.A. Second Edition. Fcap. Zvo.
is. 6d. net.
Ecclesiastes. Edited by A. W. Streane,
D.D. Fcap. Zvo. is. 6d. net.
The Epistle of St. Paul the Apostle to
the Philippians. Edited by C. R. D.
Biggs, D.D. Second Edition. Fcap Zvo.
is. 6d. net.

The Epistle of St. James. Edited by
H. W. Fulford, M.A. Fcap. Zvo. is. 6d.
net.
Isaiah. Edited by W. E. Barnes, D.D. Two
Volumes. Fcap. Zvo. 2s. net each. With
Map.
The Epistle of St. Paul the Apostle to
the Ephesians. Edited by G. H. Whitaker,
M.A. Fcap. Zvo. is. 6d. net.

General Literature

21

Churchman's Library, The
General Editor, J. H. BURN, B.D., F.R.S.E.
A series of volumes upon such questions as are occupying the attention of Church
people at the present time. The Editor has enlisted the services of a band of
scholars, who, having made a special study of their respective subjects, are in a
position to furnish the' best results of modern research accurately and attractively.
Evolution. By F. B. Jevons, M.A., Litt.D.

The Beginnings of English Christianity,
By W. E. Collins, M.A. With Map. Crown
Zvo. 3s. 6d.
Some New Testament Problems. By
Arthur Wright, M.A. CrownZvo. 6s.
The Kingdom of Heaven Here and Here
after. By Canon Winterbotham, M.A.,
B. Sc, LL. B. Crown Zvo. 3s. 6d.
The Workmanship of the Prayer Book :
Its Literary and Liturgical Aspects. By J.
Dowden, D.D, Second Edition. CrozvnZvo.
3s. 6d.

TheOldTestamfntandtheNewScholar- ship. By J. W. Peters, D.D. Crown Zvo.
6s.
The Churchman's Introduction to the
Old Testament. By A. M. Mackay, B.A.
Crown Zvo. 3s. 6d.
The Church of Christ. By E. T. Green,
M.A. Crotvn Zvo. 6s.
Comparative Thbology. By J. A. Mac-
Culloch. Crown Zvo. 6s.

Classical Translations
Edited by H. F. Fox, M.A., Fellow and Tutor of Brasenose College, Oxford.
Crown %vo.
A series of Translations from the Greek and Latin Classics, distinguished byliterary
excellence as well as by scholarly accuracy. Translated

>Eschylus — Agamemnon, Choephoroe, Eu-
menides. Translated by Lewis Campbell,
LL.D. 5J.
Cicero— De Oratore I. Translated by E. N.
P. Moor, M.A. 3$. 6d. -
Cicero — Select Orations (Pro Milone, Pro
Mureno, Philippic 11., in Catilinam). Trans
lated by H. E. D. Blakiston, M.A. 5s.
Cicero — De Natura Deorum. Translated by
F. Brooks, M.A. 3s. 6d.
Cicero— De Officiis. Translated by G. B.
Gardiner, M.A. 2s. 6d.

Horace — The Odes and Epodes.
by A. D. Godley, M.A. -zs.
Lucian — Six Dialogues (Nigrinus, Icaro-Me-
nippus, The Cock, The Ship, The Parasite,
The Lover of Falsehood). Translated by S.
T. Irwin, M.A. 3s. 6d.
Sophocles — Electra and Ajax. Translated by
E. D. A. Morshead, M.A. zs. 6d.
Tacitus — Agricola and German ia. Trans
lated by R. B. Townshend. es. 6d.
The Satires of Juvenal. Translated by
S. G. Owen. ss. 6d.

Commercial Series, Methuen's
Edited by H. de B. GIBBINS, Litt.D., M.A.
Crown 8vo.
A series intended to assist students and young men preparing for a commercial
career, by supplying useful handbooks of a clear and practical character, dealing
with those subjects which are absolutely essential in the business life.
A German Commercial Reader. By S. E.
Bally. With Vocabulary. 2^.
A Commercial Geography of the British
Empire. By L. W. Lyde, M.A. Fourth
Edition.

Commercial Education in Theory and
Practice. By E. E. Whitfield, M.A. 5^.
An introduction to Methuen's Commercial
Series treating the question of Commercial
Education fully from both the point of view
of the teacher andof the parent.
British Commerce and Colonies from
Elizabeth to Victoria. By H. de B.
Gibbins, Litt.D., M.A. Third Edition, os.
Commercial Examination Papers. By H.
de B.. Gibbins, Litt.D., M.A. is. 6d.
The Economics of Commerce, By H. de
B. Gibbim, LittD., M.A. Second Edition.
is. 6d.

A Commercial Geography of Foreign
Nations. By F. C Boon, B.A. 2s.
A Primer of Business. By S. Jackson,
M.A. Third Edition, is. 6d.
Commercial Arithmetic. By F. G. Taylor,
M. A. Fourth Edition; is. 6d.
French Commercial Correspondence. By
S. E. Bally. With Vocabulary. Third
Edition, is. {Continued,

22

Messrs. Methuen's Catalogue

Methuen's Commercial Series — continued.
German Commercial Correspondence. By
S. E. Bally. With Vocabulary. 2s. 6d.
A French Commercial Reader. By S. E.
Bally. With Vocabulary. Second Edition. 2s.
Precis Writing and Office Correspond
ence. By E. E. Whitfield, M.A. Second
Edition, zs.

A Guide to Professions and Business.
By H. Jones, is. 6d.
The Principles of Book-keeping by Double
Entry. By J. E. B. M'Allen, M.A. as.
Commercial Law. By W. Douglas Edwards.
Second Edition. 2s.

Connoisseur's Library, The
Wide Royal Zvo, 2$s. net,
A sumptuous series of 20 books on art, written by experts for collectors, superbly
illustrated in photogravure, collotype, and cololtr. The technic'al side of the art is
duly treated. The first volumes are —

Mezzotints. By Cyril Davenport. With 40
Plates in Photogravure.
Porcelain. By Edward Dillon. With 19
Plates in Colour, 20 in Collotype, and 5 in
Photogravure.
Miniatures. By Dudley Heath. With g

Plates in Colour, 15 in Collotype, and 15 in
Photogravure.
IvoRrES. By A. Maskell. With 80 Plates in
Collotype and Photogravure.
?English Furniture. By !F. S. Robinson.
With 160 Plates in Collotype and one in
Photogravure.

ifevotion, The Library of
With Introductions and (where necessary) Notes.
Small Pott Zvot clotk, 2s. ; leather, 2s. 6d. net.
These masterpieces of devotional literature are furnished with such Introductions
and Notes as may be necessary to explain the standpoint of the author and the
obvious difficulties of the text, without unnecessary intrusion between the author and
the devout mind.

The Confessions of St. Augustine. Edited
by C. Bigg, D.D. Third Edition.
The Christian Year. Edited by Walter
Lock, D. D. Second Edition.
The Imitation qf . Christ. , Edited "by C.
Bigg, D.D. Fourth Edition.
A Book of Devotions^, Edited by J. W.
Stanbridge. B.D. Second Edition.
Lyra Innocentium. Edited by Walter
Lock, D.D.
A Serious Call to a Devout and Holy
Life. Edited by C. Bigg, D.D. Second
Edition.
The Temple. Edited by E. C. S. Gibson,
D.D.
A Guide to Eternity. Edited by J. W.
Stanbridge, B.D.
The Psalms of David. Edited by B. W.
Randolph, D.D.
Lyra Apostolica. Edited by Canon Scott
Holland and Canon H. C. Beeching. M.A.
The Inner Way. By J. Tauler. Edited by
A. W. Hutton, M.A.
The Thoughts of Pascal. Edited by C.
S. Jerram, M.A

On the Love of God. By St. Francis de
Sales. Edited by W. J. Knox-Little, M.A.
A Manual of Consolation from the
Saints and - Fathers. Edited by J. H.
Burn, B.D.
The Song of Songs. Edited by B. Blaxland,
M.A.
The Devotions of St.. Anselm. Edited by
C. C J. Webb, M.A.
Grace Abounding. By John Bunyan. Edited
by S. C. Freer, M.A.
Bishop WiiJson's Sacra Privata. Edited
by A. E. Burn, B.D.
Lyra Sacra : A Book of Sacred Verse.
Edited by H. C. Beeching, M.A., Canon of
Westminster.
A Day Book from the Saints and Fathers.
Edited by J. H. Burn, B.D.
Heavenly Wisdom. A Selection from the
English Mystics. Edited by E. C. Gregory.
Light, Life, and Love. A Selection from the
German Mystics. Edited by W. R. Inge.
M.A.
*The Devout Life of St. Francis de Sales.
Translated and Edited by T. Barns, M.A.

General Literature

23

Methuen's Half-Crown Library
Crown %vo. 2s. 6d, net.

The Life of John Ruskin. By W. G-
Collingwood,M.A. With Portraits. Fourth
Edition.
English Lyrics. By W. E. Henley. Second
Edition.
The Golden Pomp. A Procession of English
Lyrics. Arranged by A. T. Quiller Couch.
Second- Edition.
Chitral : The Story of a Minor Siege. By
Sir G. S. Robertson, K.C.S.I. Third
Edition. With numerous Illustrations, Map,
and Plan.

Strange Survivals and Superstitions. By
S. Baring-Gould. Third Edition.
* Yorkshire Oddities and Strange Events.
By S. Baring- Goujd. Fourth Edition.
English Villages, By P. H. Ditchfield,
M.A., F.S.A- With many Illustrations.
*A Book of English. Prose. By W. E.
Henley and C. Whibley.
*The- Land of the Black Mountain.
Being a Description of Montenegro. By
R. Wyon and G. Prance. With 40 Illustra-

Illustrated Pocket Library of Plain and Coloured Books, The
Fcap Zvo. 3s. 6d. net each volume.
A series, in small form, of some of the famous illustrated books of fiction and
general literature. These are, faithfully reprinted from the first or best editions
without introduction or notes. The Illustrations are chiefly in colour.
COLOURED BOOKS
The English Dance of Death, from the

Old Coloured Books. By George Paston.
With 16 Coloured Plates. Fcap. Zvo. 2s-.net.
The Life and Death of John Mjytton, Esq.
By Nimrod. With *8 Coloured Plates by
Henry Aiken and T. J., Rawlins. Third
Edition.
The Life of a Sportsman. By Nimrod.
With 35 Coloured Plates by Henry Aiken.
Handley Cross. By R. S. Surtees. With
17 Coloured Plates and 100 Woodcuts in the
Text by John Leech.
Mr. Sponge's Sporting Tour. By R. S.
Surtees. With 13 Coloured Plates and go
Woodcuts in the Text by John Leech-
Jorrocks' Jaunts and Jollities. By R. S.
Surtees. With 15 Coloured Plates by H.
Aiken. This volume is reprinted from the ex
tremely rare and costly edition of 1843, which,
contains Aiken's very fine illustrations
instead of the usual ones by Phiz.
Ask Mamma. By R. S. Surtees. With 13
¦Coloured Plates and 70 Woodcuts in the
Text by John Leech.
The Analysis of the Hunting Field. By
R. S. Surtees. With 7 Coloured Plates by
Henry Aiken, and 43 Illustrations on Wood.
The Tour of Dr. Syntax in Search of
the Picturesque. By William Combe.
With 30 Coloured Plates by T. Rowlandson.
The Tour of Doctor Syntax in Search
of Consolation. By William Combe.
With 24 Coloured Plates by T. Rowlandson.
The Third Tour of Doctor Syntax in
Search of a Wife. By William Combe.
With 24 Coloured Plates by T. Rowlandson.
The History of Johnny Quae Genus : the
Little Foundling of the late Dr. Syntax.
By the Author of * The Three Tours. With
24 Coloured Plates by Rowlandson.

Designs of T. Rowlandson, with Metrical
Illustrations by the Author of ' Doctor
Syntax.1 Two Volumes.
This book contains 76 Coloured Plates.
The Dance of Life : A Poem. By the Author
of 'Doctor Syntax.' Illustrated with 26
Coloured Engravings by.T. Rowlandson.
Life in London: or, the Day and Night
Scenes of Jerry Hawthorn, Esq., and his
Elegant Friend, Corinthian Tom. By
Pierce Egan. With 36 Coloured Plates by
I. R. and G. Cruikshank. With numerous
Designs on Wopd..
Real Life in London : or, the Rambles
and- Adventures of Bob TallyhOj Esq., and
his Cousin, The Hon. Tom Dashall. By an
Amateur (Pierce Eganl). With 31 Coloured
Plates by Aiken and Rowlandson, etc.
Two Volumes.
The Life of an Actor. By Pierce Egan.
With 27 Coloured Plates by Theodore Lane,
and several Designs on Wood.
The Vicar of Wakefield. By Oliver Gold
smith. With 24 Coloured Plates by T. Row-
landson. A reproduction of a very rare book.
The Military Adventures of Johnny
Newgome. By an Officer.1 With 15 Coloured
Plates by T. Rowlandson.
The National Sports of Great Britain.
With Descriptions and 51 Coloured Plates
by Henry Aiken.
This book is completely different from the
large folio edition of ' National Sports ' by
the same artist, and none of the plates are
similar.
The Adventures of a Post Captain. By
A Naval Officer. With 24 Coloured Plates
by Mr. Williams. {Continued.

24

Messrs. Methuen's Catalogue

The Illustrated Pocket Library— ««r7«K£<£

Gamoni a : or, tne Art of Preserving Game ;
and an Improved Method of making Planta
tions and Covers, explained and illustrated
by Lawrence Rawstorne, Esq. With 15
Coloured Plates by T. Rawlins.'
An Acabemy for Grown Horsemen : Con
taining !the completes! Instructions for
Walking, Trotting, Cantering, Galloping,
Stumbling, and Tumbling. Illustratedwith
27 Coloured Plates, and adorned with a
Portrait of the Author. By Geoffrey
Gambado, Esq. '
Real Life in Ireland, or, the Day and
Night Scenes of Brian Boru, Esq., and his

Elegant Friend, Sir Shawn O'Dogherty.
By a Real Paddy. With 19 Coloured Plates
by Heath, Marks, etc.
The Adventures of Johnny Newcome in
the Navy. By Alfred Burton. With 16
Coloured Plates by T. Rowlandson.
The Old English Squire: A Poem. By
John Careless, Esq. With 20 Coloured
Plates after the style of T. Rowlandson.
*The English Spy. By Bernard Black-
mantle. With 72 Coloured Plates by R.
Cruikshank, and many Illustrations on
wood. Two Volumes.

PLAIN BOOKS

The Grave : A Poem. By Robert , Blair.
Illustrated by 12 Etchings executed by^ Louis
Schiavonetti from the original Inventions of
William Blake. With an Engraved Title Page
and a Portrait of Blake by T. Phillips, R. A.
The illustrations are reproduced in photo
gravure.
Illustrations of the Book of Job. In
vented and engraved by William Blake.
Thesefamous Illustrations — 21 in number
— are reproduced in photogravure.
jEsop's Fables. With 380 Woodcuts by
Thomas Bewick.
Windsor Castle. ByW. Harrison Ainsworth.
With 22 Plates and 87 Woodcuts in the Text
by George Cruikshank.

The Tower of London. By W. Harrison
Ainsworth. With 40 Plates and 58 Woodcuts
in the Text by George Cruikshank.
Frank Fairlegh. By F. EL Smedley. With
1 30 Plates by George Cruikshank.-
Handy Andy. By Samuel Lover. With 24
Illustrations by the Author.
The Compleat Angler. By Izaak Walton
and Charles Cotton. With 14 Plates and 77
Woodcuts in the Text.
This volume is reproduced from the beauti
ful edition of John Major of 1824.
The Pickwick Papers. _ By Charles Dickens.
With the 43 Illustrations by Seymour and
Phiz, the two Buss1 Elates; and the 32 Con
temporary Onwhyn Plates.

Junior Examination Series
Edited by A. M. M. Stedman, M.A. Fcap, Zvo.' is. ¦'
This series is intended to lea-d up to the School Examination Series, and is intended
for the use of teachers and students, to supply material for the former and practice
for the latter. The papers are carefully graduated, cover the whole of the subject
usually taught, and are intended to form part of the ordinary class work. They
may be used viva voce or as a written examination. By

Junior French Examination Papers:
F. Jacob, M.A. >»
Junior Latin Examination Papers. By C.
G. Botting, M.A. Third Edition.
Junior English Examination Papers. -By
W. Williamson, M.A.
Junior Arithmetic Examination Papers.
By W. S. Beard. Second Edition.
Junior Algebra Examination Papers. By
S. W. Finn, M.A.

Junior Greek Examination Papers. By T.
C. Weatherhead, Mi A.
Junior General Information Examina-
tion Papers. By W. S. Beard. '
*A Key to the above. Crown Zvo'. 3s. 6d.
Junior Geography Examination Papers.
By W. G. Baker, M.A-
Junior iGerman Examination Papers. By
A. Voegelin, M.A.

Junior School-Books, Methuen's
Edited by O. D. Inskip, LL.D., and W. Williamson, B.A.
A series of elementary books for pupils in lower forms,1 simply written
¦ by teachers of experience.

A Class-Book of. Dictation Passages. By
W. Williamson, B.A. TenthEdition. Crown
Zvo. is. 6d.

The Gospel According to St. Matthew.
; Edited by-E. Wilton South, M.A. .With
Three Maps, Crown Zvo. . «* 6d.. , .
[Continued.

General Literature

25

Methuen's Junior School-Book9— continued.
TheGospelAccordingtoSt. Mask. Edited
by A. E. Rubie, D.D. With Three Maps.
Crown Zvo. is. 6d.
A Junior English Grammar. By W. William
son, B.A. With numerous passages for parsing
andanalysis, and a chapter on Essay Writing.
Second Edition. Crown Zvo. 2s.
A Junior Chemistry. By E. A. Tyler, B.A. ,
F.C.S. With 78 Illustrations. Second Edi
tion. Crown Zvo. 2s. 6d.
The Acts of the Apostles. Edited by A.
E. Rubie, D.D. Croivn Zvo. 2s.
A Junior French Grammar. By L. A.
Sornet and M. J. Acatos. CrownZvo. 2s.
Elementary Experimental Science. Phy
sics by W. T.Clough, A.R.C.S. Chemistry

by A. E. Dunstan, B.Sc. With 2 Plates and
154 Diagrams. Crown Zvo. 2S. 6d.
A Junior Geometry. By Noel S. Lydon.
With 239 Diagrams. Crown Zvo. 2s.
*A Junior Magnetism and Electricity. By
W. T. Clough. With many Illustrations.
Croivn Zvo.
Elementary Experimental Chemistry.
By A. E. Dunstan, B.Sc.^With 4 Plates
and 109 Diagrams. Croivn Zvo. 2s.
A Junior French Prose Composition.
By R. R. N. Baron, M. A. Crown Zvo. 2s.
* The Gospel According to St. Luke. With
an Introduction and Notes by William
Williamson, B.A. With Three Maps. Crown
Zvo. is. 6d.

Leaders of Religion
Edited by H. C. BEECHING, M.A., Canon of Westminster With Portraits.
Crown Zvo. 2J. net,
A series of short biographies of the most prominent leaders of religious life
and thought of all ages and countries.

Cardinal Newman. By R. H. Hutton.
John Wesley. By J. H. Overton, M.A.
Bishop Wilberforce. By G. W. Daniell,
M.A.
Cardinal Manning. By A. W. Hutton, M. A.
Charles Simeon. By H. C G. Moule, D.D.
John Keble. By Walter Lock, D.D.
Thomas Chalmers. By Mrs. Oliphant.
Lancelot Andrewes. By R. L. Ottley,
D.D. Second Edition.
Augustine of Canterbury. By E. L.
Cutts, D.D. Little Blue Books, The
General Editor, E. V. LUCAS.
Illustrated. Demy i6mo. 2s. 6d.
A series of books for children. The aim of the editor is to get entertaining or
exciting stories about normal children, the moral of which is implied rather than
expressed.

William Laud. By W. H. Hutton, M.A.
Second Edition.
John Knox. ByF. MacCunn. Second Edition.
John Howe. By R. F. Horton, D.D.
Bishop Ken. By F. A. Clarke, M.A.
George Fox. the Quaker. ByT. Hodgkin,
D.C.L.
John Donne. By Augustus Jessopp, D.D.
Thomas Cranmer. By A. J. Mason, D.D
Bishop Latimer. By R. M. Carlyle and A.
J. Carlyle, M.A.
Eishop Butler. By W. A. Spooner, M.A.

The Castaways of Meadowbank. By
Thomas Cobb.
The Beechnut Book. By Jacob Abbott.
Edited by E. V. Lucas.
The Air Gun. By T. Hilbert.
A School Year. By Netta Syrett.
The Peeles at the Capital. By Roger
Ashton.

The Treasure of Princegate Priory
By T. Cobb.
Mrs. Barberry's General Shop. By
Roger Ashton.
A Book of Bad Children. By W. T.
Webb.
The Lost Ball. By Thomas Cobb.

Little Books on Art
With many Illustrations. Demy i6mo. 2s. (id. net.
A series of monographs in miniature, containing the complete outline of the
subject under treatment and rejecting minute details. These books are produced
with the greatest care. Each volume consists of about 200 pages, and contains from
30 to 40 illustrations, including a frontispiece in photogravure.
Greek Art. Second Edition. H.B.Walters. I Reynolds. J. Sime
Bookplates. E. Ahnack. | Romney. George Pasto-. [CW,W

26

Messrs. Methuen's Catalogue

Little Books on Art — continued.
Watts. R. E. D. Sketchley.
Leighton. Alice Corkran.
Velasquez. Wilfrid Wilberforce and A. 1
Gilbert.
Grbuze and Boucher. Eliza F. Pollard.
Vandyck. M. G. Smallwood.
Turner. F. Tyrell-Gill.
DUrer. Jessie Allen.
Hoppner. H. P. K. Skipton.
Holbein. Mrs. G. Fortescue.

Burne-Jones. Fortunee de Lisle.
Rembrandt. Mrs. E. A. Sharp
Corot. Alice Pollard and Ethel Birnsting).
Raphael. A. R. Dryhurst.
Millet. Netta Peacock.
Illuminated MSS. J. W. Bradley.
*Christ in Art. Mrs. Henry Jenner.
* Jewellery. Cyril Davenport.
*Claude. Edward Dillon.

Little Galleries, The
Demy i6mo. 2s. 6d. net.
A series of little books containing examples of the best work of the great painters.
Each volume contains 20 plates in photogravure, together with a short outline of the
life and work of the master to whom the book is devoted.

A Little Gallery of Reynolds.
A Little Gallery of Romney.
A Little Gallery of Hoppner.

A Little Gallery of Millais.
A Little Gallery of English Poets.

Little Guides, The
Small Pott 8vo, cloth, 2s. 6d. net.; leather, 3s. 6d. net.

Oxford and its Colleges. By J. Wells,
M.A. Illustrated by E. H. New. Fourth
Edition.
Cambridge and its Colleges. By A.
Hamilton Thompson. Second Edition.
Illustrated by E. H. New.
The Malvern Country. By B. C. A.
Windle, D.Sc, F.R.S. Illustrated by E.
H. New.
Shakespeare's Country. By B. C A.
Windle, D.Sc, F.R.S. Illustrated by E.
H. New. Second Edition.
Sussex. By F. G. Brabant, M.A. Illustrated
by E. H. New.
Westminster Abbey. By G. E. Troutbeck.
Illustrated by F. D. Bedford.
Norfolk. Ey W. A. Dutt. Illustrated by
B. C Boulter.
Cornwall. By A. L. Salmon. Illustrated
by B. C Boulter.
Brittany. By S. Baring^ould. Illustrated
by J. Wylie.
Hertfordshire. By H. W. Tompkins,
F.R.H.S. Illustrated by E. H. New.
The English Lakes. By F. G. Brabant,
M.A. Illustrated by E. H. New.

Kent. By G. Clinch. Illustrated by F. D.
Bedford.
Rome By C G. Ellaby. Illustrated by B.
C. Boulter.
The Isle of Wight. By G. Clinch. Illus
trated by F. D. Bedford.
Surrey. By F. A. H. Lambert. Illustrated
by E. H. New.
Buckinghamshire. By E. S. Roscoe. Illus
trated by F. D. Bedford.
Suffolk. By W. A. Dutt. Illustrated by J.
Wylie.
Derbyshire. By J. C. Cox, LL.D., F.S.A.
Illustrated by J. C Wall.
The North Riding of Yorkshire. By J.
E. Morris. Illustrated by R. J. S.
Bertram.
Hampshire. By J. C Cox. Illustrated by
M. E. Purser.
Sicily. By F. H. Jackson. With many
Illustrations by the Author.
Dorset. By Frank R. Heath. Illustrated.
Cheshire. By W. M. Gallicban. Illustrated
by Elizabeth Hartley.

Little Library, The
With Introductions, Notes, and Photogravure Frontispieces.
Small Pott 8vo. Each Volume, cloth, is. 6d. net ; leather, 2s. 6d. net.
A series of small books under the above title, containing some of the famous works
in English and other literatures, in the domains of fiction, poetry, and belles lettres.
The series also contains volumes of selections in prose and verse.
The books are edited with the most sympathetic and scholarly care. Each one
contains an introduction which gives (1) a short biography of the author; (2) a
critical estimate of the book. Where they are necessary, short notes are added at
the foot of the page.

General Literature

27

Each volume has a photogravure frontispiece, and the books are produced with
great care.

Anon. ENGLISH LYRICS, A LITTLE
BOOK OF.
Austen (Jane), pride and preju
dice. Edited by E. V. Lucas. Two
Volumes.
NORTHANGER ABBEY. Edited by E. V.
Lucas.
Bacon (Francis), the essays of
LORD BACON. Edited by Edward
Wright.
Barham (R. H.). THE INGOLDSBY
LEGENDS. Edited by J. B. Atlay.
Two Volumes.
Baxnett (Mrs. P. A.). A LITTLE BOOK
OF ENGLISH PROSE.
Beckford (WLUlam). the history
OF THE CALIPH VATHEK. Edited
by E. Denison Ross.
Blake (William), selections from
WILLIAM BLAKE. Edited by M.
Perugini.
Borrow (George). LAVENGRO. Edited
by F. Hindes Groome. Two Volumes.
THE ROMANY RYE. Edited by John
Sampson.
Browning (Eobert). selections
FROM THE EARLY POEMS OF
ROBERT BROWNING. Edited by W.
Hall Griffin, M.A.
Canning (George). SELECTIONS FROM
THE ANTI-JACOBIN: with George
Canning's additional Poems. Edited by
Lloyd Sanders.
Cowley (Abraham). THE ESSAYS OF
ABRAHAM COWLEY. Edited by H. C.
MlNCHIN.
Crabbe (George), selections from
GEORGE CRABBE. Edited by A. C.
Deane.
Craik (Mrs.). John Halifax,
GENTLEMAN. Edited by Anne
Matheson. Two Volumes.
Crawshaw (Richard), the English
POEMS OF RICHARD CRAWSHAW.
Edited by Edward Hutton.
Dante (AUgaieri). the inferno of
DANTE. Translated by H. F. Cary.
Edited by Paget Toynbee, M.A., D.Litt.
THE PURGATORIO OF DANTE. Trans
lated by H. F. Cary. Edited by Paget
Toynbee, M.A., D.Litt.
THE PARADISO OF DANTE. Trans-
lated by H. F. Cary. Edited by Paget
Toynbee, M.A., D.Litt.
Darley (George), selections from
THE POEMS OF GEORGE DARLEY.
Edited by R. A. Streatfeild.
Deane (A. C). A LITTLE BOOK OF
LIGHT VERSE.
Dickens (Charles). CHRISTMAS BOOKS.
Two Volumes.

Ferrier (Susan), marriage. Edited
by A. Goodrich - Freer and Lord
Iddesleigh. Two Volumes.
THE INHERITANCE. Two Volumes.
Gasl£ell (Mrs.). CRANFORD. Edited by
E. V. Lucas.
Hawthorne (Nathaniel). THE SCARLET
LETTER. Edited by Percy Dearmer.
Henderson (T. F.). A LITTLE BOOK
OF SCOTTISH VERSE.
Keats (John). POEMS. With an Intro
duction by L. Binyon, and Notes by J.
Masefield.
Kinglake (A. W.). EOTHEN. With an
Introduction and Notes.
Lamb (Charles), elia, and the
LAST ESSAYS OF ELIA. Edited by
E. V. Lucas.
Locker (F.). London lyrics. Edited
by A. D. Godley, M.A. A reprint of the
First Edition.
Longfellow (H. W.). SELECTIONS
FROM LONGFELLOW. Edited by
L. M. Faithfull.
Marvell (Andrew). THE POEMS OF
ANDREW MARVELL. Edited by E.
Milton (John), the minor poems
OF JOHN MILTON. Edited by H. C.
Beeching, M.A., Canon of Westminster.
M0ir(D. M). MANSIEWAUCH. Edited
by F. Henderson.
Nichols (J. B. B.). A LITTLE BOOK OF
ENGLISH SONNETS.
Rochefoucauld (La). THE MAXIMS OF
LA ROCHEFOUCAULD. Translated
by Dean Stanhope. Edited by G. H.
Powell.
Smith (Horace and James), rejected
ADDRESSES. Edited by A. D. Godley,
M.A.
Sterne (Laurence). A SENTIMENTAL
JOURNEY. Edited by H. W. Paul.
Tennyson (Alfred, Lord). THE early
POEMS OF ALFRED, LORD TENNY
SON. Edited by J. Churton Collins,
M.A.
IN MEMORIAM. Edited by H. C.
Beeching, M.A.
THE PRINCESS. Edited by Elizabeth
Wordsworth.
MAUD. Edited by Elizabeth Wordsworth.
Thackeray (W. M.). VANITY fair.
Edited by S. Gwynn. Three Volumes.
PENDENNIS. Edited by S. Gwynn.
Three Volumes.
ESMOND. Edited by S. Gwynn.
CHRISTMAS BOOKS. EditedbyS. Gwynn.
Vaughan (Henry). THE POEMS OF
HENRY VAUGHAN. Edited by Edward
Hutton. [Continued.

28

Messrs. Methuen's Catalogue

The Little Library — continued.
Walton (Izaak). the compleat
ANGLER. Edited by J. Buchan.

Wordsworth(W.). selections from
WORDSWORTH. Edited by Nowell
C. Smith.
Wordsworth (W.) and Coleridge (S. T.).
LYRICAL BALLADS. Edited by George
Sampson.

Waterhouse (Mrs. Alfred). A LITTLE
BOOK OF LIFE AND DEATH. Edited
by. Fourth Edition. Miniature Library, Methuen's
Reprints in miniature of a few interesting books which have qualities of
humanity, devotion, or literary genius,

Euphranor : A Dialogue on Youth. By
Edward FitzGerald. From the edition pub
lished by W. Pickering in 1851. Demy
32tno. Leather, 2s. net.
Polonius : or Wise Saws and Modern In
stances. _ By Edward FitzGerald. From
the edition published by W. Pickering in
1852. Demy ¦yimo. Leather, 2s. net.
The RubAiyAt of Omar KhayyAm. By
Edward FitzGerald. From the ist edition
of 1859, Third Edition. Leather, is. net.
The Oxford
Fcap. Zvo. Each volume, cloth,
These books are written by scholars
literary skill with the power of popular
authentic material.
Dante Alighieri. By Paget Toynbee, M.A.,
D.Litt. With 12 Illustrations. Second
Edition.
Savonarola. By E. L. S. Horsbutgh, M.A.
With 12 Illustrations. Second Edition.
John Howard. By E. C. S. Gibson, D.D.,
Vicar of Leeds. With 12 Illustrations.
Tennyson. By A. C. Benson, M.A. With
9 Illustrations.
Walter Raleigh. By I. A. Taylor With
12 Illustrations.
Erasmus. By E. F. H. Capey. With 12
Illustrations.
The Young Pretender. By C. S. Terry.
With 12 Illustrations.

The Ltfe of Edward, Lord Herbert of
Cherbury. Written by himself. From
the edition printed at Strawberry Hill in
the year 1764. Medium yimo. Leather,
2s. net.
The Visions of Dom Francisco Quevedo
Villegas, Knight of the Order of St.
James. Made English by R. L. From the
edition printed for H. Herringman, 1668.
Leather. 2s. net.
Poems. By Dora Greenwell. From the edi
tion of 7848. Leather, 2s. net.
Biographies 2s. 6d. net j leather, "$s. 6d. net.
of repute, who combine knowledge and
presentation. They are illustrated from
Robert Burns. m By T. F. Henderson.
With 12 Illustrations.
Chatham. By A. S. M'Dowall. With 12
Illustrations.
St. Francis of Assisi. By Anna M. Stod-
dart. With 16 Illustrations.
Canning. By W. A. Phillips. With 12
Illustrations.
Beaconsfield. By Walter Sichel. With 12
Illustrations.
Goethe. By H. G. Atkins. With 12 Illus
trations.
#FenelOn. By Viscount St. Cyres. With
12 Illustrations.

• School Examination Series
Edited by A. M. M. STEDMAN, M.A. Crown Svo.

2s. 6d.

French Examination Papers. By A. M.
M. Stedman, M.A. Thirteenth Edition.
A Key, issued to Tutors and Private
Students only to be had on application
to the Publishers. Fifth Edition.
Crown Zvo. 6s. net.
Latin Examination Papers. By A. M. M.
Stedman, M.A. Twelfth Edition.
Key {Fourth Edition) issued as above.
6s. net.
Greek Examination Papers. By A. M. M.
Stedman, M.A. Seventh Edition.
Key {Second Edition) issued as above,
6s. net.
German Examination Papers. By R. J.
Morich. Fifth Edition.

Key (Second Edition) issued as above.
6s. net.
History and Geography Examination
Papers. By C. H. Spence, M.A. Third
Edition.

Physics Examination Papers.
Steel, M.A., F.C.S.

By R. E.

General Knowledge Examination
Papers. By A. M. M. Stedman, M.A.
Fifth Edition.
Key {Third Edition) issued as above.
js.'net.
Examination Papers in English History.
By J. Tait Plowden-Wardlaw, B.A.

General Literature

29

Social Questions of To-day
Edited by H, de B. GIBBINS, Litt.D., M.A. Crown 8vo. is. 6d.
A series of volumes upon those topics of social economic, and industrial interest
that are foremost in the public mind.
Each volume is written by an author who is an acknowledged authority upon the
subject with which he deals.

Trade Unionism — New and Old. By G.
Howell. Third Edition.
The Co-operative Movement To-day. By
G. J. Holyoake. Fourth Edition.
Problems of Poverty. By J. A. Hobson,
M.A. Fifth Edition.
The Commerce of Nations. By C. F.
Bastable, M.A. Third Edition.
TheAlien Invasion. By W. H. Wilkins.B. A.
The Rural Exodus. By P. Anderson
Graham.
Land Nationalization. By Harold Cox,
B.A.
A Shorter Working Day, By H. de Gibbins
and R. A. Hadfield.
Back to the Land. An Inquiry into Rural
Depopulation. By H, E. Moore.
Trusts, Pools, and Corners. By J. Stephen
Jeans.

The Factory System. By R. W. Cooke-
Taylor.
The State and its Children. By Gertrude
Tuckwell.
Women's Work. By Lady Dilke, Miss
Bulley, and Miss Whitley.
Socialism and Modern Thought. By M.
Kauffmann.
The Problem of the Unemployed. By J.
A. Hobson, M.A.
Life in West London. By Arthur Sherwell,
M.A. Third Edition.
Railway Nationalization. By Clement
Edwards.
Workhouses and Pauperism. By Louisa
Twining.
University and Social Settlements. By
W. Reason, M.A.

Methuen's Standard Library
Edited by SIDNEY LEE. In Sixpenny Volumes.
Messrs. Methuen are publishing a new series of reprints containing both books of classical
repute, which are accessible in various forms, and also some rarer books, of which no satisfactory
edition at a moderate price is in existence. It is their ambition to place the best books of all
nations, and particularly of the Anglo-Saxon race, within the reach of every reader. All the
great masters of Poetry, Drama, Fiction, History, Biography, and Philosophy will be repre
sented. Mr. Sidney Lee is the General Editor of the Library, and he contributes a Note to
each book. The characteristics of Methuen's Standard Library are five :— 1. Soundness
of Text. 2. Completeness. 3. Cheapness. 4. Clearness of Type. 5. Simplicity.
In a few cases very long books are issued as Double Volumes at One Shilling net or as Treble
Volumes at One Shilling and Sixpence net. The volumes may also be obtained in cloth at
One Shilling net, or in the case of a Double or Treble Volume at One and Sixpence net or
Two Shillings net.
These are the early Books, all of which are in the Press—

The Works of William Shakespeare. In
10 volumes.
Vol. l— The Tempest ; The Two Gentlemen
of Verona ; The Merry Wives of Windsor ;
Measure for Measure ; The Comedy of
Errors.
Vol. 1 1.— Much Ado About Nothing ; Love s
Labour's Lost; A Midsummer Night's
Dream ; The Merchant of Venice ; As You
Like It.
Vol. hi.— The Taming of the Shrew ; All s
Well that Ends Well; Twelfth Night ; The
Winter's Tale. .
*Vol. iv.— The Life and Death of King John ;
The Tragedy of King Richard the Second ;
The Fir- 1 Part of King Henry IV. ; The
Second Part of King Henry iv.

*VoI. v.— The Life of King Henry v. ; The
First Part of King Henry vi. ; The Second
Part of King Henry vi.
*Vol.vi.— The Third Part of King Henry vi.:
The Tragedy of King Richard in. ; The
Famous History of the Life of King
Henry vm.
The Pii grim's Progress. By John Bunyan.
The Novels of Jane Austen. In 5 volumes.
Vol. 1. — Sense and Sensibility.
The English Works of Francis Bacon,
Lord Verulam.
Vol. 1. — Essays and Counsels and the New
Atlantis.
The Poems andPlaysofOliver Goldsmith.
On the Imitation of Christ. By Thomas
a Kempts. [Continued.

3o

Messrs. Methuen's Catalogue

Methuen's Standard Library — continued.
The Works of Ben Jonson. In about 12
volumes.
*Vol. 1.— The Case is Altered ; Every Man
in His Humour ; Every Man out of His
Humour.
*Vol. 11.— Cynthia's Revels; The Poetaster.
The Prose Works of John Milton.
*Vol. 1. — Eikonoklastes and The Tenure of
Kings and Magistrates.
Select Works of Edmund Burke.
Vol. 1. — Reflections on the French Revolution.
The Works of Henry Fielding.
Vol. 1.— Tom Jones. (Treble Volume.)
The Poems of Thomas Chatterton, In 2
volumes.
*Vol. 1. — Miscellaneous Poems.
*The Life of Nelson. By Robert Southey.
The Meditations of Marcus Aurelius.
Translated by R. Graves.
The History of the Decline and Fall of
the Roman Empire. By Edward Gibbon.
In 7 volumes.
The Notes have been revised by J. B.
Bury, Litt.D.
The Plays of Christopher Marlowe.
*VoI. i.— Tamburlane the Great; The Tragi
cal History of Doctor Faustus.
*The Natural History and Antiquities op
Selbokne. By Gilbert White.

The Poems of Percy Bysshe Shelley. In
4 volumes.
*Val. 1.— Alastor ; The Daemon of the World ;
The Revolt of Islam, etc.
"Vol. 11. — Prometheus Unbound ; The Cenci ;
The Masque of Anarchy ; Peter Bell the
Third ; Ode to Liberty ; The Witch of
Atlas *, Ode to Naples ; CEdipus Tyrannus.
The text has been revised by C. D. Locock.
*The Little Flowers of St. Francis,
Translated by W. Heywood.
The Works of Sir Thomas Browne, In 6
volumes.
*Voh 1. — Religio Medici and Urn Burial.
The Poems of John Milton. In 2 volumes.
*Vol. 1. — Paradise Lost.
*Vol. 11. — Miscellaneous Poems and Paradise
Regained.
Select Works of Sir Thomas More.
*Vol. 1. — Utopia and Poems.
*Th& Analogy of Religion, Natural and
Revealed. By Joseph Butler, D.D.
*The Plays of Philip Massinger.
Vol. 1.— The Duke of Milan; The Bond
man ; The Roman Actor.
*The Poems of John Keats.
*The Republic of Plato.
Taylor and Sydenham.

In 2 volumes-
Translated by

Technology, Textbooks of
Edited by Professor J. WERTHEIMER, F.I.C.
Fully Illustrated.

How to Make a Dress. By J. A. E. Wood.
Third Edition. Crown Zvo. is. 6d.
Carpentry and Joinery. By F. C. Webber.
Third Edition. CrownZvo. 3s. 6d.
Practical Mechanics. By Sidney H. Wells.
Third Edition. Crown Zvo. 3s. 6d.
Practical Physics. By H. Stroud, D.Sc,
M.A. CrownZvo. 3s. 6d.
Millinery, Theoretical and Practical.
By Clare Hill. Second Edition. CrownZvo.
2s. *
Practical Chemistry. Part 1. By W.
French, M.A. Crown Zvo. Third Edition.
is. 6d.

Practical Chemistry. Part 11. By W.
French, M.A., and T. H. Boardman, M.A.
Crown Zvo. is. 6d.
Technical Arithmetic and Geometry.
By C. T. Millis, M.I.M.E. Crown Zvo.
^s. 6d.
An Introduction to this Study of Tex
tile Design. By Aldred F. Barker. Devty
Zvo. ys. 6d,
Builders' Quantities. By H. C. Grubb.
Crown Zvo. 4$. 6d.
Repousse Metal Work. By A. C. Horth.
Crown Zvo. 2s. 6d.

Theology, Handbooks of
Edited by R. L. Ottley, D.D., Professor of Pastoral Theology at Oxford,
and Canon of Christ Church, Oxford.
The series is intended, in part, to furnish the clergy and teachers or students of
Theology with trustworthy Text-books, adequately representing the present position
of the questions dealt with ; in part, to make accessible to the reading public an
accurate and concise statement of facts and principles in all questions bearing on
Theology and Religion.

The XXXIX. Articles of the Church of
England. Edited by E. C S. Gibson,
D.D. Third and Cheaper Edition in one
Vslume. Demy Zvo. \2s. 6d.

An I ntroduction to the History of
Religion. By F. B. Jevons, M.A.,
Litt.D. Third Edition. Demy Zvo.
ioj. 6d. [Continued.

General Literature

3i

Handbooks of Thboloey— continued.
The Doctrine of the Incarnation. By R.
L. Ottley, D.D. Second and Cheaper
Edition. Demy Zvo. 12s. 6d.
An Introduction to the History of the
Creeds. By A. E. Burn, B.D. Demy
Zvo. xos. 6d.

The Philosophy of Relicion in England
and America. By Alfred Caldecott, D.D.
Demy Zvo. 10s. 6d.
A History of Early Christian Doctrine.
By J. F. Bethune Baker, M.A. Demy Zvo.
10s. 6d.

Westminster Commentaries, The
General Editor, WALTER LOCK, D.D., Warden of Keble College,
Dean Ireland's Professor of Exegesis in the University of Oxford.
The object of each commentary is primarily exegetical, to interpret the author's
meaning to the present generation. The editors will not deal, except very subor-
dinately, with questions of textual criticism or philology; but, taking the English
text in the Revised Version as their basis, they will try to combine a hearty accept
ance of critical principles with loyalty to the Catholic Faith.
The First Epistle of Paul the Apostle
to the Corinthians. Edited by H. L.

The Book of Genesis. Edited with Intro
duction and Notes by S. R. Driver, D.D.
Fourth Edition Demy Zvo. ids. 6d.
The Book of Job. Edited by E- C S. Gibson,
D. D. Second Edition. Demy Zvo. 6s.
The Acts of the Apostles. Edited by R.
B. Rackham, M.A. Demy Zvo. Second and
Cheaper Edition, ior. 6d.

Goudge, M.A, Demy Zvo. 6s.
The Epistle of St. James. Edited with In.
troduction and Notes by R. J. Knowling,
M.A. Demy Zvo. 6s.

Part II. — Fiction

Albanesi (E. Maria;. Susannah and
ONE OTHER. Fourth Edition. Crown
Zvo. 6s.
THE BLUNDER OF AN INNOCENT.
Second Edition. Crown Zvo. 6s.
CAPRICIOUS CAROLINE. Second Edi
tion. Crown Zvo. 6s.
LOVE AND LOUISA. Second Edition.
Crown Zvo. 6s.
PETER, A PARASITE. Crown Zvo. 6s.
*THE BROWN EYES OF MARY. Crown
Zvo. 6s.
Anstey (F.), Author of 'Vice Versa." A
BAYARD FROM BENGAL. Illustrated
by Bernard Partridge. Third Edition.
Crown Zvo. 3s. 6d.
Bacheller(Irving), Authorof 'Eben Holden.'
DARREL OFTHE BLESSED ISLES.
Third Edition. Crown Zvo. 6s.
Bagot (Richard). A ROMAN MYSTERY.
Third Edition. Crown Zvo. 6s.
*THE PASSPORT. Crown Zvo. 6s.
Balfour (Andrew). See Shilling Novels.
Baring-Gould (S.). ARMINELL. Fifth
Edition. Crown Zvo. 6s.
URITH. Fifth Edition. CrownZvo. 6s.
IN THE ROAR OF THE SEA. Seventh
Edition. Crown Zvo. 6s.
CHEAP JACK ZITA. Fourth Edition.
Crown Zvo. 6s.
MARGERY OF QUETHER. Third
Edition. Crown Zvo. 6s.

THE QUEEN OF LOVE. Fifth Edition.
Crown Zvo. 6s.
JACQUETTA. Third Edition. CrownZvo. 6s.
KITTY ALONE. Fifth Edition. Cr.Zvo. 6s.
NOEMI. Illustrated. Fourth Edition. Crown
Zvo. 6s.
THE BROOM-SQUIRE. Illustrated.
Fourth Edition. Crown Zvo. 6s.
DARTMOOR IDYLLS. Crown Zvo. 6s.
THE PENNYCOMEQUICKS. Third
Edition. Crown Zvo. 6s.
GUAVAS THE TINNER. Illustrated.
Second Edition. Crown Zvo. 6s.
BLADYS. Illustrated. Second Edition.
Crown Zvo. 6s.
PABO THE PRIEST. Crown Zvo. 6s.
WINEFRED. Illustrated. Second Edition.
Crown Zvo. 6s.
ROYAL GEORGIE. Illustrated. Cr. Zvo. 6s.
MISSQUILLET. Illustrated. CrownZvo. 6s.
CHRIS OF ALL SORTS. Crown Zvo. 6s.
IN DEWISLAND. Second Edition. Crown
Zvo. 6s.
LITTLE TU'PENNY. A New Edition. 6d.
See also Shilling Novels.
Barlow (Jane), the land of the
SHAMROCK. Crown Zvo. 6s. See also
Shilling Novels.
Barr (Eobert). IN THE MIDST OF
ALARMS. Third Edition. CrownZvo. 6s.
' A book which has abundantly satisfied ua
by its capital humour.' — Daily Chronicle.

32

Messrs. Methuen's Catalogue

THE MUTABLE MANY. Third Edition.
Crown Zvo. 6s.
,' There is much insight in it, and much
excellent humour.' — Daily Chronicle.
THE COUNTESS TEKLA. Third Edition.
Crown Zvo. 6s.
' Of these medkeval romances, which are
now gaining ground, " The Countess Tekla "
is the very best we have seen. — Pall Mall
Gazette.
THE LADY ELECTRA. Second Edition.
Crown Zvo. 6s. m
THE TEMPESTUOUS PETTICOAT.
Third Edition. Crown Zvo. 6s.
See also Shilling Novels.
Begbie (Harold). THE ADVENTURES
OF SIR JOHN SPARROW. Crown Zvo. 6s.
Belloc(Hilaire). EMMANUEL BURDEN,
MERCHANT. With 36 Illustrations by
G. K. Chesterton. Second Edition.
Crown Zvo. 6s.
Benson (E. F.). See Shilling Novels.
Benson (Margaret). SUBJECT TO
VANITY. Crown Zvo. 3s. 6d.
Besatlt (Sir Walter). See Shilling Novels,
Bourne (Harold C.>. See V. Langbndge.
Burton (J. Bloundelle). THE YEAR
ONE: A Page of the French Revolution.
Illustrated. Crown Zvo. 6s.
THE FATE OF VALSEC. Crown Zvo. 6s.
A BRANDED NAME. Crown Zvo. 6s.
See also Shilling Novels.
Capes (Bernard), Author of ' The Lake of
Wine.' THE EXTRAORDINARY CON-
FESSIONSOFDIANAPLEASE. Third
Edition. Crown Zvo. 6s.
*A JAY OF ITALY. CrownZvo. 6s.
Chesney (Weather-by). THE TRAGEDY
OF THE GREAT EMERALD. Crown
THE* MYSTERY OF A BUNGALOW.
Second Edition. Crown Zvo. 6s.
See also Shilling Novels.
Clifford (Hugh). A FREE LANCE OF
TO-DAY. Crown Zvo. 6s.
Clifford (Mrs. "W. K.). See Shilling Novels
and Books for Boys and *irls.
Cobb (Thomas). 4 CHANGE OF FACE.
Crown Zvo. 6s.
Corelli (Marie). A ROMANCE OF TWO
WORLDS. Twenty-Fifth Edition. Crown
Zvo. 6s.
VENDETTA. Twenty-First Edition. Crown
Zvo. 6s.
THELMA. Thirty-Second Edition. Crown
ARDATH: THE STORY OF A DEAD
SELF. Fifteenth Edition. CrownZvo. 6s.
THE SOUL OF LILITH. Twelfth Edition.
Crown Zvo. 6s.
WORMWOOD. Fourteenth Edition. Crown
Zvo. 6s.
BARABBAS : A DREAM OF THE
WORLD'S TRAGEDY. Fortieth Edi.
tion. Crown Zvo. 6s.

The tender reverence of the treatment
and the imaginative beauty of the writing
have reconciled us to the daring of the con
ception. This ( ' Dream of the World's
Tragedy" is a lofty and not inadequate
paraphrase of the supreme climax of the
inspired narrative. '—Dublin Review.
THE SORROWS OF SATAN. Forty-
Ninth Edition. Crown Zvo. 6s.
'A very powerful piece of work. . . .
The conception is magnificent, and is likely
to win an abiding place within the memory
of man. . . . The author has immense com
mand of language, and a Hinitless'audacity.
. . . This interesting and remarkable romance
will live long after much of the ephemeral
literature of the day is forgotten. . n . A
literary phenomenon . . . novel) and even
sublime. —W. T. Stead in the Review of
Reviews.
THE MASTER CHRISTIAN. i65*A
Thousand* Crown Zvo. 6s.
1 It cannot be denied that "The Master
Christian " is a powerful book ; that it is one
likely to raise uncomfortable questions in all
but the most self-satisfied readers, and that
it strikes at the root of the failure of the
Churches — the decay of faith — in a manner
which shows the inevitable disaster heaping
up. . . . The good Cardinal Bonpre is a
beautiful figure, fit to stand beside the good
Bishop in " Les Miserables." It is a book
with a serious purpose expressed with absolute
unconventionally and passion. . . . And this
is to say it is a book wortfh reading.' —
Examiner.
TEMPORAL POWER: A STUDY IN
SUPREMACY. 130th Thousand. Crown
Zvo. 6s. m
1 It is impossible to read such a work as
" Temporal Power " without becoming con
vinced that the story is intended to convey
certain criticisms on the ways of the world
and certain suggestions for the^ betterment
of humanity. , . . If the chief intention of
the book was to hold the mirror up to shams,
injustice, dishonesty, cruelty, and neglect
of conscience, nothin g but praise can be given
to that intention.' — Morning Post.
GOD'S GOOD MAN : A SIMPLE LOVE
STORY. 134th Thousand. CrownZvo. 6s.
Cotes (Mrs. Everard). ' See Sara Jeannelte
Duncan.
Cotterell (Constance), the virgin
AND THE SCALES. Second Edition.
Crown Zvo. 6s.
Crane (Stephen) and Barr (Robert).
THE O'RUDDY. Crown Zvo. 6s.
Crockett (S. E.), Author of 'The Raiders,'
etc. LOCHINVAR. Illustrated. Second
Edition. Crown Zvo. 6s.
THE STANDARD BEARER. Crown Zvo.
6s.
Croker(B. M.). ANGEL. Fourth Edition.
Crown 8cv. 6s.

Fiction

33

PEGGY OF THE BARTONS. Sixth Edit.
Crown Zvo. 6s.
THEOLD CANTONMENT. CrownZvo. 6s.
A STATE SECRET. Third Edition. Crown
Zvo. w. 6d.
JOHANNA. Second Edition. CrownZvo. 6s.
THE HAPPY VALLEY. Third Edition.
Crown Zvo. 6s.
•TRANSPLANTED. Crown Zvo. 6s.
Dawson (A. J.). DANIEL WHYTE.
Crown Zvo. 3s. 6d.
Doyle (A. Conan), Author of 'Sherlock
Holmes/ ' The White Company,' etc.
ROUND THE RED LAMP. Ninth
Edition. Crown Zvo. 6s.
Duncan (Sara Jeannette) (Mrs. Everard
Cotes). THOSE DELIGHTFUL
AMERICANS. Illustrated. Third
Edition. Crown Zvo. 6s.
THE POOL IN THE DESERT. Crown
A VOYAGE OF CONSOLATION. Crown
Zvo 3s. 6d.
Findlater( J. H-). the green graves
OF BALGOWRIE. Fifth Edition.
Crown Zvo. 6s.
Findlater (Mary). A narrow WAY.
Third Edition. Crow Zvo. 6s.
THE ROSE OF JOY. Second Edition.
Crown Zvo. 6s.
See also Shilling Novels.
Fitzpatrick (K.) THE WEANS AT
ROWALLAN. Illustrated. Second Edi
tion. Crown Zvo. 6s.
Fitzstephen (Gerald). MORE KIN
THAN KIND. Crown Zvo. 6s.
Fletcher (J. S.). LUCIAN THE
DREAMER. Crown Zvo. 6s.
Fraser (Mrs. Hugh), Author of The Stolen
Emperor.' THE SLAKING OF THE
SWORD. Crown Zvo. 6s.
*THE SHADOW OF THE LORD. Crown
Zvo. 6s.
Gerard (Dorothea), Author of Lady Baby.'
THE CONQUEST OF LONDON.
Second Edition. Crown Zvo. 6s.
HOLY MATRIMONY. Second Edition.
Crown Zvo. 6s.
MADE OF MONEY. Crown Zvo. 6s.
THE BRIDGE OF LIFE. Crown Zvo. 6s.
*THE IMPROBABLE IDYLL. Crown
Zvo. 6s.
See also Shilling Novels.
Gerard (Emily). THE HERONS'
TOWER. Crown Zvo. 6s.
GiSSing (George), Author of 'Demos,' 'In
the Year of Jubilee,' etc. THE TOWN
TRAVELLER. Second Edition. Crown
Zvo. 6s.
See also Shilling Novels.
Gleig (Charles). BUNTER'S CRUISE.
Illustrated. Crown Zvo. 3s. 6d.
Harrod{F.) (Frances Forbes Robertson).
THE TAMING OF THE BRUTE. Crown
Zvo. 6s.

Herbertson (Agnes G.). PATIENCE
DEAN. Crown Zvo. 6s.
Hichens (Robert). THE PROPHET OF
BERKELEY SQUARE. Second Edition
Crown Zvo. 6s.
TONGUES OF CONSCIENCE. Second
Edition. Crown Zvo. 6s.
FELIX. Fourth Edition. Crown Zvo. 6s.
THE WOMAN WITH THE FAN. Sixth
Edition. Crown Zvo. 6s.
BYEWAYS. Crown Zvo. 3s, 6d.
THE GARDEN OF ALLAH. Tenth
Edition. Crown Zvo. 6s.
*THE BLACK SPANIEL. CrownZvo. 6s.
Hobbes (John Oliver), Author of 'Robert
Orange' THE SERIOUS WOOING.
Crown Zvo. 6s.
Hope (Anthony). THE GOD IN THE
CAR. Tenth Edition. Crown Zvo. 6s.
1 A very remarkable book, deserving of
critical analysis impossible within our limit ;
brilliant, but not superficial ; well considered,
but not elaborated ; constructed with the
proverbial art that conceals, but yet allows
itself to be enjoyed by readers to whom fine
literary method is a keen pleasure.' — The
World.
A CHANGE OF AIR, Sixth Edition.
Crown Zvo. 6s.
'A graceful, vivacious comedy, true to
human nature. The characters are traced
with a masterly hand.' — Times.
A MAN OF MARK. Fifth Edition. Crown
Zvo. 6s.
'Of all Mr. Hope's books, 'A Man of
Mark" is the one which best compares with
"The Prisoner of Zenda." ' — National
Observer.
THE CHRONICLES OF COUNT AN
TONIO. Seventh Edition. CrownZvo. 6s.
1 It is a perfectly enchanting story of love
and chivalry, and pure romance. The
Count is the most constant, desperate, and
modest and tender of lovers, a peerless
gentleman, an intrepid fighter, a faithful
friend, and a magnanimous foe.' — Guardian.
PHROSO. Illustrated by H. R. Millar.
Sixth Edition. Crown Zvo. 6s.
' The tale is thoroughly fresh, quick with
vitality, stirring the blood.'— St. James's
Gazette.
SIMON DALE. Illustrated. Sixth Edition.
Crown Zvo. 6s.
1 There is searching analysis of human
lature, with a most ingeniously con
structed plot. Mr. Hope has drawn the
contrasts of his women with marvellous
subtlety and delicacy.' — Times.
THE KING'S MIRROR. Fourth Edition.
Crown Zvo. 6s.
' In elegance, delicacy, and tact it ranks
with the best of his novels, while in the
wide range of its portraiture and the subtilty
of its analysis it surpasses all his earlier
ventures. — Spectator.

34

Messrs. Methuen's Catalogue

QUISANTE. Fourth Edition. Crown Zvo.
6s. ' The book is notable for a very high
literary quality, and an impress of power and
mastery on every page.' — Daily Chronicle.
THE DOLLY DIALOGUES. Crown Zvo.
6s.
*A SERVANT OF THE PUBLIC. Crown
Zvo. 6s.
•Hope (Graham), Author of ' A Cardinal and
his Conscience,' etc., etc. THE LADY
OF LYTE. Crown Zvo. 6s.
Hough (Emerson), the MISSISSIPPI
BUBBLE. Illustrated. Crown Zvo. 6s.
*Housman (Clemenoe). AGLOVALE DE
GALIS. Crown Zvo. 6s.
H3rne (C. J. CutCllffe), Author of ' Captain
Kettle.' MR. HORROCKS, PURSER.
Third Edition. Crown Zvo. 6s.
Jacobs (W. W.). MANY CARGOES.
Twenty-Seventh Edition. Crown Zvo.
3s. 6d.
SEA URCHINS. Eleventh Edition. Crown
Zvo. 3s. 6d.
A MASTER OF CRAFT. Illustrated. Sixth
Edition. Crown Zvo. 3s. 6d.
' Can be unreservedly recommended to all
who have not lost their appetite for whole
some laughter.' — Spectator.
' The best humorous book published for
many a day.' — Black and White.
LIGHT FREIGHTS. Illustrated. Fourth
Edition. _ Crown Zvo. 3s. 6d.
_ * His wit and humour are perfectly irre
sistible. Mr. Jacobs writes of skippers, and
mates, and seamen, and his crew arel the
jolliest lot that ever sailed.' — Daily News.
1 Laughter in every pa^e.' — Dailv Mail.
James (Henry). THE SOFT SIDE. Second
Edition. Crown Zvo. 6s.
THE BETTER SORT. Crown Zvo. 6s.
THE AMBASSADORS. Second Edition.
Crown Zvo. 6s.
THE GOLDEN BOWL. Third Edition.
Crown Zvo. 6s.
Janson (Gustaf). ABRAHAM'S SACRI
FICE. Crown Zvo. 6s.
Keays (H. A. Mitchell). HE that
EATETH BREAD WITH ME. Crown
Zvo. 6s.
Langbridge (V.) and Bourne (C.
Harold). THE VALLEY OF IN
HERITANCE. CrownZvo. 6s.
Lawless (Hon. Emily). See Shilling Novels.
LaWSOn (Harry), Author of 'When the
Billy Boils.' CHILDREN OF THE
BUSH. Crown Zvo. 6s.
Le Queux (W.). THE HUNCHBACK OF
WESTMINSTER. Third Edition. Crown
Zvo. 6s.
THE CLOSED BOOK. Third Edition.
Crown Zvo. 6s.
THE VALLEY OF THE SHADOW.
Illustrated. Third Edition. Crown Zvo.
6s.

BEHIND THE THRONE. Crown Zvo.
6s.
Levett-Yeats (S.). ORRAIN. Second
Edition. Crown Zvo. 6s.
Linton (E. Lynn). THE TRUE HISTORY
OF JOSHUA DAVIDSON, Christian and
Communist. Twelfth Edition. Medium
Zvo. 6d.
Long (J. Luther), Co-Author of ' The
Darling of the Gods.' MADAME
BUTTERFLY. CrownZvo. 3s. 6d.
SIXTY JANE. Crown Zvo. 6s.
LyaU (Edna). DERRICK VAUGHAN,
NOVELIST. 42nd Thousand. Cr. Zvo.
3s. 6d.
M'Carthy (Justin H.), Author of ' if I were
King.' THE LADY OF LOYALTY
HOUSE. Third Edition. Crown Zvo.
6s.
THE DRYAD. Second Edition. CrownZvo.
6s.
Macnaughtan(S.). THE FORTUNE OF
CHRISTINA MACNAB. Third Edition.
Crown Zvo. 6s.
Malet (Lucas). COLONEL ENDERBY'S
WIFE. Third Edition. CrownZvo. 6s.
A COUNSEL OF PERFECTION. New
Edition. Crown Zvo. 6s.
LITTLE PETER. Second Edition. Crown
Zvo. 3s. 6d.
THE WAGES QF SIN. Fourteenth Edition.
Crown Zvo. 6j.
THE CARISSIMA. Fourth Edition. Crown
Zvo. 6s.
THE GATELESS BARRIER. Fourth Edi
tion. Crown Zvo. 6s.
'In "The Gateless Barrier", it is at once
evident that, whilst Lucas Malet has pre
served her birthright of originality, the
artistry, the actual writing, is above even
the high level of the books that were born
before.' — Westminster Gazette.
THE HISTORY OF SIR RICHARD
CALMADY. Seventh Edition.
'A picture finely and amply conceived.
In the strength and insight in which the
story has been conceived, in the wealth of
fancy and reflection bestowed upon its exe
cution, and in the moving sincerity of its
pathos throughout, "Sir Richard Calmady"
must rank as the great novel of a great
writer. ' — Literature.
' The ripest fruit of Lucas Malet's genius.
A picture of maternal love by turns tender
and terrible.' — Spectator.
' A remarkably fine book, with a noble
motive and a sound conclusion.' — Pilot.
Mann (Mrs. M. E.). OLIVIA'S SUMMER.
Second Edition. Crown Zvo. 6s.
A LOST ESTATE. A New Edition.
Crown Zvo. 6s.
THE PARISH OF HILBY. A New Edition.
Crown Zvo. 6s.
"THE PARISH NURSE. Crown Zvo. 6s.
GRAN'MA'S JANE. Crown Zvo. 6s.

Fiction

35

MRS. PETER HOWARD. CrownZvo. 6s.
A WINTER'S TALE. A New Edition.
Crown Zvo. 6s.
ONE ANOTHER'S BURDENS. A New
Edition. Crown Zvo. 6s.
See also Books for Boys and Girls.
Marriott (Charles), Author of 'The
Column.' GENEVRA. Second Edition.
Cr, Zvo. 6s.
Marsh (Richard). THE TWICKENHAM
PEERAGE. Second Edition. CrownZvo.
6s.
A DUEL. Crown Zvo. 6s.
*THE MARQUIS OF PUTNEY. Crown
Zvo. 6s.
See also Shilling Novels.
Mason (A. E. W.). Author of ' The Courtship
of Morrice Buckler,' 'Miranda of the Bal
cony,' etc. CLEMENTINA. Illustrated.
CrownZvo. Second Edition. 6s.
Mathers (Helen), Author of ' Comin' thro'
the Rye/ HONEY. Fourth Edition.
Crown Zvo. 6s.
GRIFF OF GRIFFITHSCOURT. Crown
Zvo. 6s.
*THE FERRYMAN. Crown Zvo. 6s.
*Maxwell (W. B.), Author of 'The Ragged
Messenger.' VIVIEN. Crown Zvo. 6s.
Meade (L. T.). DRIFT. Crown Zvo. 6s.
RESURGAM. _ Crown Zvo. 6s.
See also Shilling Novels.
Meredith (Ellis). HEART OF MY
HEART. CrownZvo. 6s.
'MiSS Molly' (The Author of). THE
GREAT RECONCILER. Crown Zvo.
6s.
Mitford (Bertram). THE SIGN OF THE
SPIDER. Illustrated. Sixth Edition.
Crown Zvo. 3s. 6d.
IN THE WHIRL OF THE RISING.
Third Edition. Crown Zvo. 6s.
THE RED DERELICT. Second Edition.
Crown Zvo. 6s.
Montresor (F. F.), Author of 'Into the
Highways and Hedges.' THE ALIEN.
Third Edition. Crown Zvo. 6s.
Morrison (Arthur). TALES OF MEAN
STREETS. Sixth Edition. Crown Zvo.
6s. 'A great book. The author's method is
amazingly effective, and produces a thrilling
sense of reality. The writer lays upon us a
master hand. The book is simply appal ling
and irresistible in its interest. It is humor
ous also ; without humour it would not make
the mark it is certain to make.' — World.
A CHILD OF THE JAGO. Fourth Edition.
Crown Zvo. 6s.
'The book isa masterpiece.'— PallMall
Gazette.
TO LONDON TOWN. Second Edition.
Crown Zvo. 6s.
'This is the new Mr. Arthur Morrison,
gracious and tender, sympathetic and
human.'— Daily Telegraph.

CUNNING MURRELL. CrownZvo.- 6s.
'Admirable. . . . Delightful humorous
relief .... a most artistic and satisfactory
achievement.'— Spectator.
THE HOLE IN THE WALL. Third Edi
tion, Crown Zvo. 6s.
'A masterpiece of artistic realism. It has
a finality of touch that only a master may .
command.' — Daily Chronicle.
'An absolute masterpiece, which any
novelist might be proud to claim.'— Graphic.
' "The Hole in the Wall" is a masterly
piece of work. His characters are drawn
with amazing skill. Extraordinary power.'
— Daily Telegraph.
*DIVERS VANITIES. Crown Zvo. 6s.
Nesbit (E.). (Mrs. E. Bland). THE RED
HOUSE. Illustrated. Fourth Edition.
Crovm Zvo. 6s.
See also Shilling Novels.
Norris (W. E.). THE CREDIT OF THE
COUNTY. Illustrated. Second Edition.
Crown Zvo. 6s.
THE EMBARRASSING ORPHAN. Crown
Zvo. 6s.
NIGEL'S VOCATION. Crown Zvo. 6s.
BARHAM OF BELTANA. Second Edition.
Crown Zvo. 6s,
See also Shilling Novels.
OUivant (Alfred). OWD BOB, THE
GREY DOG OF KENMUIR. Eighth
Edition. Crotvn Zvo. 6s.
Oppenheim (E. Phillips). MASTER OF
MEN. Third Edition. CroivnZvo. 6s.
Oxenham (John), Author of 'Barbe of
Grand Bayou.' A WEAVER OF WEBS.
Second Edition. Crown Zvo. 6s
THE GATE OF THE DESERT. Fourth
Edition. Crown Zvo. 6s.
Pain (Barry), three fantasies.
Crown Zvo. is.
LINDLEY KAYS. Third Edition. Crown
Parker (Gilbert). PIERRE and his
PEOPLE. Sixth Edition.
' Stories happily conceived and finely
executed. There is strength and genius
in Mr. Parker's style.' — Daily Telegraph.
MRS. FALCHION Fifth Edition. Crown
Zvo. 6s.
' A splendid study of character. '—
A thenceum.
THE TRANSLATION OF A SAVAGE.
Second Edition. CrownZvo. 6s.
THE TRAIL OF THE SWORD. Illus-
trated. Eighth Edition. Crown Zvo. 6s.
' A rousing and dramatic tale. A book
like this is a joy inexpressible.' — Daily
Chronicle.
WHEN VALMOND CAME TO PONTIAC :
The Story of a Lost Napoleon. Fifth
Edition. Crown Zvo. 6s.
*Here we find romance — real, breathing,
living romance. The character of Valmond
is drawn unerringly.' — Pall Mall Gazette.

36

Messrs. Methuen's Catalogue

AN ADVENTURER OF THE NORTH :
The Last Adventures of 'Pretty Pierre.'
Third Edition. Crown Zvo. -6s.
'The present book is full offine and moving
stories of the great North.' — Glasgow
Herald.
THE SEATS OF THE MIGHTY. Illus
trated. Thirteenth Edition. Crown Zvo.
6s. ' Mr. Parker has produced «* really fine
historical novel.' — Aiheneeum.
' A great book.' — Black and White.
THE BATTLE OF THE STRONG: a
Romance of Two Kingdoms. Illustrated.
Fourth Edition. Crown Zvo. 6s.
1 Nothing more vigorous or more human
has come from Mr. Gilbert Parker than
this novel.' — Literature.
THE POMP OF THE LAVILETTES.
Second Edition. Crown Zvo. 3s. 6d.
1 Unforced pathos, and a deeper knowledge
of human nature than be has displayed be
fore. '—Pall Mall Gazette.
Pemberton (Max). THE FOOTSTEPS
OF A THRONE. Illustrated. Third
Edition. Crown Zvo. 6s.
I CROWN THEE KING. With Illustra-
tions by Frank Dadd and A. Forrestier.
Crown Zvo. 6s.
Phillpotts (Eden). LYING PROPHETS.
Crown Zvo. 6s.
CHILDREN OF THE MIST. Fifth Edi
tion. Crown Zvo. 6s.
THE HUMAN BOY. With a Frontispiece.
Fourth Edition. Crown Zvo. 6s.
1 Mr. Phillpotts knows exactly what
school-boys do, and can lay bare their
inmostthoughts; likewise he shows an all-
pervading sense of humour.' — Academy.
SONS OF THE MORNING. Second
Edition. Crown Zvo. 6s.
( A book of strange power and fascination.'
— Morning Post.
THE RIVER. Third Edition. Cr. Zvo. 6s.
"'The River" places Mr. Phillpotts in
the front rank of living novelists.' — Punch.
' Since ' ' Lorna Doone " we have had
nothing so picturesque as this new romance.'
— Birtningham Gazette.
' Mr. Phillpotts 's new book is a master
piece which brings him indisputably into the
front rank of English novelists.' — Pall Mall
Gazette. ' This great romance of the River Dart.
The finest book Mr. Eden Phillpotts has
written.' — Morning Post.
THE AMERICAN PRISONER. Third
Edition. Crown Zvo. 6s.
THE SECRET WOMAN. Fourth Edition.
Crown Zvo. 6s.
*KNOCK AT A VENTURE. Crown Zvo.
6s. See also Shilling Novels.
Pickthall (Marmaduke). said the
FISHERMAN. Fifth Edition. Crown
Zvo. 6s.

*BRENDLE. Crown Zvo. 6s.
'Q,* Author of 'Dead Man's Rock.' THE
WHITE WOLF. Second Edition. Crown
Rhys (Grace). the wooing of
SHEILA. Second Edition. Crown Zvo.
6s.
THE PRINCE OF LISNOVER. Crown
Zvo. 6s.
Rhys (Grace) and Another, the di
verted VILLAGE. With Illustrations
by Dorothy Gwvn Jeffreys. Crown
Zvo. 6s.
Ridge (W. Pett). lost property.
Second Edition. Crown Zvo. 6s.
ERB. Second Edition. Crown Zvo. 6s.
A SON OF THE STATE. Crown Zvo.
3s. 6d.
A BREAKER " OF LAWS. Crown Zvo.
3s. 6d.
MRS. GALER'S BUSINESS. Second
Edition. Crown Zvo. 6s.
SECRETARY TO BAYNE, M.P. Crown
Zvo. 3s. 6d.
Ritchie (Mrs. David G.). THE TRUTH
FUL LIAR. Crown Zvo. 6s.
Roberts (C. G. D.). THE HEART OF
THE ANCIENT WOOD. Crown Zvo.
3s. 6d.
Russell (W. Clark). MY DANISH
SWEETHEART. Illustrated. Fifth
Edition. Crown Zvo. 6s.
HIS ISLAND PRINCESS. Illustrated.
Second Edition. Crown 6vo. 6s.
See also Shilling Novels.
Sergeant (Adeline). anthea'S way.
Crown Zvo. 6s.
THE PROGRESS OF RACHEL. Crown
Zvo. 6s.
THE MYSTERY OF THE MOAT. Second
Edition. Crown Zvo. 6s.
MRS. LYGON'S HUSBAND. Cr. Zvo. 6s.
See also Shilling Novels.
Shannon (W. F.). THE MESS DECK.
Crown Zvo. 3s. 6d.
See also Shilling Novels.
Sonnichsen (Albert). DEEP SEA VAGA
BONDS. Crown Zvo. 6s.
Thompson (Vance). SPINNERS OF
LIFE. CrownZvo. 6s.
>Urquhart(M.) A TRAGEDY IN COM
MONPLACE. Crown Zvo. 6s.
Waineman (Paul). BY A FINNISH
LAKE. Crown Zvo. 6s.
THE SONG OF THE FOREST. Crown
Zvo. 6s. See also Shilling Novels.
Watson (H. B. Marriott). ALARUMS
AND EXCURSIONS. CrownZvo. 6s.
CAPTAIN FORTUNE. Second Eaition.
Crown Zvo. 6s.
*TWISTED EGLANTINE. With 8 Illus.
trations by Frank Craig. Crown Zvo. 6s.
See also Shilling Novels.
Wells (H. G.) THE SEA LADY. Crown
Zvo. 6s.

Fiction

37

Weyman ("Stanley), Author of ' A Gentleman
of France.' UNDER THE RED ROBE.
With Illustrations by R. C. Woodville.
Nineteenth Edition. Crown Zvo. 6s.
White (Stewart E.). Author of ' The Blazed
Trail.' CONJUROR'S HOUSE. A
Romance of the Free Trail. Second Edition.
Crown Zvo. 6s.
White (Percy). THE SYSTEM. Third
Edition. Crown Zvo. 6s.
•THE PATIENT MAN. Crown Zvo. 6s.
Williamson (Mrs. C. N.), Author of ' The
Barnstormers.' THE ADVENTURE OF
PRINCESS SYLVIA. Crown Zvo. 3j. 6d.
THE WOMAN WHO DARED. Crown
Zvo. 6s.

THE SEA COULD TELL." Second Edition.
Crown Zvo. 6s.
THE CASTLE OF THE SHADOWS.
Third Edition. Crown Zvo. 6s.
See also Shilling Novels.
Williamson (C. N. and A. M.). THE
LIGHTNING CONDUCTOR: Being th.
Romance of a Motor Car. Illustrated.
Eleventh Edition. Crown Zvo. 6s.
THE PRINCESS PASSES. Illustrated.
Fourth Edition. Crown Zvo. 6s.
•MY FRIEND THE CHAUFFEUR. With
16 Illustrations. Crown Zvo. 6s.
*WyllardB (DOlf), Author of 'Uriah the
Hittite.' THE FORERUNNERS. Crown
Zvo. 6s.

Methuen's Shilling Novels
Crown &vo. Cloth, is. net.
Encouraged by the great and steady sale of their Sixpenny Novels, Messrs. Methuen have
determined to issue a new series of fiction at a low price under the title of ' Methuen's Shilling
Novels.' These books are well printed and well bound in cloth, and the excellence of their
quality may be gauged from the names of those authors who contribute the early volumes of
the series.
Messrs. Methuen would point out that the books are as good and as long as a six shilling
novel, that they are bound in cloth and not in paper, and that their price is One Shilling net.
They feel sure that the public will appreciate such good and cheap literature, and the books can
be seen at all good booksellers.

The first volumes are —
Balfour (Andrew). VENGEANCE

IS

MINE.
TO ARMS.
Baring-Gould (S,). MRS. CURGENVEN
OF CURGENVEN.
DOMITIA.THE FROBISHERS.
BarlOW (Jane). Author of 'Irish Idylls.
FROM THE EAST UNTO THE WEST
A CREEL OF IRISH STORIES.
THE FOUNDING OF FORTUNES.
Barr (Robert). THE VICTORS.
Bartram (George), thirteen even.
INGS.
Benson (E. F.), Author of 'Dodo.' THE
CAPSINA.
Besant (Sir Walter). A FIVE-YEARS'
TRYST
Bowles (G.Stewart). A STRETCH OFF
THE LAND. T m
Brooke (Emma). THE POETS CHILD.
Bullock (Shan F.). THE BARRYS.
THE CHARMER.
THE SQUIREEN.
THE RED LEAGUERS.
Burton (J. Bloundelle). ACROSS THE
SALT SEAS.
THE CLASH OF ARMS.
DENOUNCED.Chesney (Weatherhy). the baptist
RING.
THE BRANDED PRINCE.
THE FOUNDERED GALLEON.
JOHN TOPP.

Clifford (Mrs. W. K.). A FLASH OF
SUMMER.
Collingwood (Harry). THE DOCTOR
OF THE 'JULIET.'
Cornfield (L. Cope). SONS OF ADVER-
SITY.
Crane (Stephen). WOUNDS IN THE
RAIN.
Denny (C. E.). THE ROMANCE OF
UPFOLD MANOR.
Dickson (Harris). THE BLACK WOLF'S
BREED.
Embree (E. C. F.). THE HEART OF
FLAME.
Fenn (G. Manville). an electric
SPARK.
Findlater (Mary). OVER THE HILLS.
Forrest (R. E.). THE SWORD OF
AZRAEL.
Francis (M. E.). MISS ERIN.
Gallon (Tom). RICKERBY'S FOLLY.
Gerard (Dorothea). THINGS THAT
HAVE HAPPENED.
GlanvLUe (Ernest). THE DESPATCH
RIDER.
THE LOST REGIMENT.
THE INCA'S TREASURE.
Gordon (Julien). MRS. CLYDE.
WORLD'S PEOPLE.
G0SS (0. F.). THE REDEMPTION OF
DAVID CORSON.
Hales (A. G.). TAIR THE APOSTATE.
Hamilton (Lord Ernest). MARY HAMIL
TON.

38

Messrs. Methuen's Catalogue

Harrison (Mrs. Burton). A PRINCESS-
, OF TUE HILLS. Illustrated.
Hooper (I.). THE SINGER OF MARLY.
Hough (Emerson), the Mississippi
BUBBLE.
'Iota' (Mrs. Caffyn). ANNE MAULE-
VERER.
Kelly (Florence Finch), with hoops
OF STEEL.
Lawless (Hon. Emily). MAELCHO.
Linden (Annie). A woman of SENTI
MENT.
Lorimer (Norma). JOSIAH'S WIFE.
Lush (Charles K.). THE AUTOCRATS.
Macdonnell (A.). THE STORY OF
TERESA.
Maograth (Harold), the PUPPET
CROWN.
Mackie (Pauline Bradford). THE VOICE
IN THE DESERT.
M'QueenGray(E.) MY stewardship.
Marsh (Richard). THE SEEN AND
THE UNSEEN.
GARNERED.A METAMORPHOSIS.
MARVELS AND MYSTERIES.
BOTH SIDES OF THE VEIL.
Mayan (J. W.). THE CYNIC AND THE
SYREN.
Meade (L. T.). OUT OF THE FASHION.
Monkhouse (Allan). LOVE in a life.
Moore (Arthur). THE KNIGHT PUNC
TILIOUS.
Nesbit (Mrs. Bland). THE LITERARY
SENSE.
Norris (W. E.). AN OCTAVE.
Oliphant (Mrs.). THE PRODIGALS.
THE LADY'S WALK.
SIR ROBERT'S FORTUNE.
THE TWO MARY'S.

Penny (Mrs. F. A). A MIXED MARRI.
AGE.
Phillpotts (Eden). THE STRIKING
HOURS.
FANCY FREE.
Randal (J.). AUNT BETHIA'S BUTTON.
Raymond (Walter). FORTUNE'S dar.
LING.
Rhys (Grace), the Diverted vill
age.
Rickert (Edith), out OF the CYPRESS
SWAMP.
Roberton (M. H.). A GALLANT QUAKER.
Saunders (Marshall). ROSE A CHAR-
LITTE.
Sergeant (Adeline). ACCUSED AND
ACCUSER.
BARBARA'S MONEY.
THE ENTHUSIAST.
A GREAT LADY.
THE LOVE THAT OVERCAME.
THE MASTER OF BEECHWOOD.
UNDER SUSPICION.
THE YELLOW DIAMOND.
Shannon (W. F.). JIM TWELVES.
Strain(E. H.). ELMSLIE'S DRAG NET.
Stringer (Arthur), the SILVER poppy.
Stuart (Esm6). CHRISTALLA.
Sutherland (Duchess of). ONE HOUR
HAND THE NEXT.
Swan (Annie). LOVE GROWN COLD.
Swift (Benjamin). SORDON.
Tanqueray (Mrs. B. M.), THE ROYAL
QUAKER.
Trafford-Taunton (Mrs. E. W.). SILENT
DOMINION.
Waineman(Paul). A HEROINE from
FINLAND.
WatsonifH. B. Marriott-). THE SKIRTS
OF HAPPY CHANCE.

Books for Boys and Girls
Crown Svo. $s. 6d.

The Getting Well of Dorothy. By Mrs.
W. K. Clifford. Illustrated by Gordon-
Browne. Second Edition.
The Icelander's Sword. By S. Baring-
Gould.
Only a Guard-Room Dog. By Edith E.
Cuthell.
The Doctor of the Juliet. By Harry
Collingwood.
Little Peter. By Lucas Malet. Second
Edition.
Master Rockafellar's Voyage. By W.
Clark Russell.

By

The Secret of Madame de Monluc.
the Author of " Mdlle. Mori."
Syd Belton : Or, the Boy who would not go
to Sea. By G. Manville Fenn.
The Red Grange. By Mrs. Molesworth.
A Girl of the People. By L. T. Meade.
Hepsy Gipsy. By L. T. Meade. 2s. 6d.
The Honourable Miss. By L. T. Meade.
There was once a Prince. By Mrs. M. E.
Mann.
When Arnold comes Home. By Mrs. M. E.
Mann.

The Novels of Alexandre Dumas
Price 6d. Double Volumes, is.

The Three Musketeers. With a long
Introduction by Andrew Lang. Double
volume.
The Prince of Thieves. Second Edition.
Robin Hood. A Sequel to the above.

The Corsican Brothers.
Georges.
Crop-Eared Jacquot; Jane; Etc.
Twenty Years After. Double voltioie.
Amaury. ¦ ' *

Fiction

39

The Castle of Eppstein.
The Snowball, and Sultanetta.
Cecile ; or, The Wedding Gown.
Actb.The Black Tulip.
The Vicomte de Bragelonne.
Part i. Louis de la Valliere. Double
Volume.
Part II. The Man in the Iron Mask.
Double Volume.
The Convict's Son.
The Wolf-Leader.
Nanon ; or, The Women's War. Double
volume.
Pauline; Murat; and Pascal Bruno.
The Adventures of Captain Pami'hile.
Feknande.
Gabriel Lambert.
Catherine Blum.
The Chevalier D'Harmental. Double
volume.
Syi.vandire.
The Fencing Master.
The Reminiscences of Antony.
•Conscience.*The Regent's Daughter. A Sequel to
Chevalier d'Harmental. Illustrated Edition.
The Three Musketeers. Illustrated in
Colour by Frank Adams. 2S. 6d.
The Prince of Thieves. Illustrated in
Colour by Frank Adams. 2s.

Robin Hood the Outlaw. Illustrated in
Colour by Frank Adams. 2s.
The Corsican Brothers. Illustrated in
Colour by A. M. M'Lellan. 11. 6d.
The Wolf-Leader. Illustrated in Colour
by Frank Adams, is. 6d.
Georges. Illustrated in Colour by Munro Orr.
2S.
Twenty Years After. Illustrated in Colour
by Frank Adams. 3s.
Amaury. Illustrated in Colour by Gordon
Browne. 2s.
The Snowball, and Sultanetta. Illus
trated in Colour by Frank Adams. 2s.
*The Vicomte de Bragelonne. Illustrated
in Colour by Frank Adams. 3s. 6d.
*Crop-Eared Jacquot ; Jane ; Etc. Illus
trated in Colour by Gordon Browne, is. 6d.
The Castle of Eppstein. Illustrated in
Colour by Stewart Orr. is. 6d.
*Acte. Illustrated in Colour by Gordon
Browne, is. 6d.
*Cecile ; or, The Wedding Gown. Illus-
trated in Colour by D. Murray Smith.
is. 6d.
*The Adventures of Captain Pamphile.
Illustrated in Colour by Frank Adams.
11. 6d.
*Fernande. Illustrated in Colour by Munro
Orr. 2S.
*The Black Tulip. Illustrated in Colour by
A. Orr. is. 6d.

Methuen's Sixpenny Books

Austen (Jane). PRIDE AND PRE
JUDICE.
Baden-PoweU (Major-General R. S. S.).
THE DOWNFALL OF PREMPEH.
Bagot (Richard). A ROMAN MYSTERY.
Balfour (Andrew). BY STROKE OF
SWORD.
Baring-Gould (S.). FURZE BLOOM.
CHEAP JACK ZITA.
KITTY ALONE.
URITH. THE BROOM SQUIRE.
IN THE ROAR OF THE SEA.
NOEMI.
A BOOK OF FAIRY TALES. Illustrated.
LITTLE TU'PENNY.
THE FROBISHERS.
•WINEFRED. Barr (Robert). JENNIE BAXTER,
JOURNALIST.
IN THE MIDST OF ALARMS.
THE COUNTESS TEKLA.
THE MUTABLE MANY.
Benson (E. F.). DODO.
BloundeUe-Burton (J.). ACROSS the
SALT SEAS.
Bronte (Charlotte). SHIRLEY.
Brownell (C. i.). THE HEART OF
JAPAN.

Caffyn (Mrs.), ' Iota.' ANNE MAULE-
VERER.
Clifford (Mrs. W. K.). A FLASH OF
SUMMER.
MRS. KEITH'S CRIME.
Connell (F. Norreys). THE NIGGER
KNIGHTS.
•Cooper (E. H.). A FOOL'S YEAR.
•Corbett (Julian). A BUSINESS IN
GREAT WATERS.
Croker (Mrs. B. M.). PEGGY OF THE
BARTONS.
A STATE SECRET.
ANGEL. JOHANNA.
Dante (Alighieri). THE VISION OF
DANTE (CARY).
Doyle (A. Conan). ROUND THE RED
LAMP.
Duncan (Sarah Jeannette). A VOYAGE
OF CONSOLATION.
THOSE DELIGHTFUL AMERICANS.
Eliot (George). THE MILL ON THE
FLOSS.
Findlater (Jane H.). THE GREEN
GRAVES OF BALGOWRIE.
Gallon (Tom). RICKERBY'S FOLLY.
GaskeU (Mrs.). CRANFORD.
MARY BARTON.
NORTH AND SOUTH.

4a

Messrs. Methuen's Catalogue

Gerard (Dorothea), holy matri
mony.
the conquest of london.
Gissing(George). THE TOWN TRAVEL
LER.
THE CROWN OF LIFE.
Glanville (Ernest). THE INCA'S
TREASURE.
THE KLOOF BRIDE.
Gleig (Charles). BUNTER'S CRUISE.
Grimm (The Brothers). GRIMM'S
FAIRY TALES. Illustrated.
Hope (Anthony). A MAN OF MARK.
A CHANGE OF AIR.
THE CHRONICLES OF COUNT
ANTONIO.
PHROSO.THE DOLLY DIALOGUES.
Hornung (E. W.). DEAD MEN TELL
NO TALES.
Ingraham (J. H.): THE THRONE OF
DAVID.
Le Queux (W.). THE HUNCHBACK OF
WESTMINSTER.
Linton <E. Lynn). THE TRUE HIS
TORY OF JOSHUA DAVIDSON.
Lyall (Edna), derrick vaughan.
Malet (Lucas), the carissima.
A COUNSEL OF PERFECTION.
Mann (Mrs. M. E.) MRS. PETER
HOWARD.
A LOST ESTATE.
THE CEDAR STAR.
Marchmont (A. w.). miser hoad-
LEY'S SECRET.
A MOMENT'S ERROR.
Marryat (Captain). PETER simple.
JACOB FAITHFUL.
Marsh (Richard), the Twickenham
PEERAGE.
THE GODDESS.
THE JOSS.
Mason (A. E. W.). CLEMENTINA.
Mathers (Helen). HONEY.
GRIFF OF GRIFFITHSCOURT.
SAM'S SWEETHEART,
Meade (Mrs. L. T.). DR»FT.
Mitford (Bertram), the sign of the
SPIDER.
Montresor (F.F.). the ALIEN.

Moore (Arthur), the gay deceivers
Morrison (Arthur). THE HOLE IN
THE WALL.
Nesbit (E.). THE RED HOUSE.
Norris (W.E.). his grace.
GILES INGILBY.
THE CREDIT OF THE COUNTY.
LORD LEONARD.
MATTHEW AUSTIN.
CLARISSA FURIOSA.
Oliphant (Mrs.). THE LADY'S walk.
SIR ROBERT'S FORTUNE.
Oppenheim (E. Phillips). MASTER OF
MEN.
Parker (GUbert). THE pomp of the
LAVILETTES.
WHEN VALMOND CAME TO PONTI AC.
THE TRAIL OF THE SWORD.
Pemberton (Max). THE FOOTSTEPS
OF A THRONE.
I CROWN THEE KING.
FhUlpotts (Eden). THE HUMAN BOY.
•CHILDREN OF THE MIST.
Ridge (W.Pett). A SON OF THE STATE.
LOST PROPERTY.
GEORGE AND THE GENERAL.
RusseU (W. Clark). A MARRIAGE AT
SEA.
ABANDONED. MY DANISH SWEETHEART.
Sergeant (Adeline), THE MASTER OF
BEECHWOOD.
BARBARA'S MONEY.
THE YELLOW DIAMOND.
Surtees (R. S.). HANDLEY CROSS.
Illustrated.
MR. SPONGE'S SPORTING TOUR.
Illustrated.
ASK MAMMA. Illustrated.
Valentine (Major E. S.). veldt and
LAAGER.
Walford (Mrs. 1. B.) MR. SMITH.
THE BABY'S GRANDMOTHER.
Wallace (General Lew). BEN-HUR.
THE FAIR GOD.
Watson (H. B. Marriot). THE ADVEN
TURERS.
Weekes (A. B.). PRISONERS OF WAR.
Wells (H.G.). THE STOLEN BACILLUS.

¦s?